Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/27
Scott: I wanted to get something more from that. That is, the deep characteristics or the traits of an individual would be, as you define it, aspects of the soul or the soul as a whole. So, vices and virtues can be expressed through that definition.
Rick: Yes, when you look at Obama – Liberals, at least based on approval ratings, think of him as a good guy. He is less transparent, though, more enigmatic than President Trump. So, you’d have to make more guesses about Obama’s deep personality traits.
Scott: What would you consider his vices and virtues?
Rick: An eagerness to or a tendency to see the goodness to people. To some people, and possibly to me, it led to him being played by the Republicans, who during the 21st century have become willing to practice politics with deep cynicism.
Scott: What about historical figures, e.g. politicians, scientists, artists, and activists?
Rick: Let’s look at Einstein, he had some transparent aspects. Public figures tend to want to promote certain personality traits. They want to advertise their souls, without calling it that, as having certain characteristics. Einstein liked to publicize his, and this is not a deep characterization of Einstein, his childish carelessness about worldly behaviour. He turns to somebody at a big dinner and says, “I’m not wearing socks.” Apparently, when he was younger, he decided that socks weren’t worth it because socks get holes in the toes and decided if you don’t have socks then you don’t have that problem.
That tells you more about his soul than him telling somebody that he doesn’t wear socks. One is the soul indicator. Another is the PR (public relations). But there are a bunch of quotes about Einstein’s belief in an aesthetic determinant in deciding theories of the universe. That when you’re trying to understand the universe, if you come upon a theory that is elegant and beautiful, then it pretty much has to be true because God doesn’t work in ugly, clunky, ways.
So, the sense of the beauty in mathematical physics might be an aspect of Einstein’s soul. An expectation that whatever explains the universe is going to be beautiful, simple, and elegant. Anyway, your soul can be seen as your deeper personality characteristics independent of daily trivia. A long-standing, well-established, not just specific beliefs but, rhythm behind those beliefs, which, I believe, all of those things, like daily trivia, can be seen within our information map. Beliefs can be seen in your information map teased out of it, somehow, and then even the rhythm behind your beliefs – the deep, deep themes to what you think – can probably be teased from out of your information map.
However, maybe with more difficulty, perhaps represent arrangements of information within your information map at different scales, daily trivia might be more localized in terms of the processing. In terms of the significant beliefs, they may have more complicated and larger structures, and the themes behind your beliefs might have larger structures still, or I might be making the wrong analogy there, where the deeper and larger your beliefs then the more mental landscape it will have to encompass.
The difference between consciousness and the soul is consciousness at any moment can focus on gross toes while the soul is deep rhythms of belief. More profound principles of what makes you you. It is more profound to describe me as somebody who wants to think about the deep structure of the world, but often finds himself distracted. That is a deeper description of me rather than to describe me as somebody who picks a zit that may or may not be there and picks at his toe fungus.
(Laugh)
Scott: Derivative from the soul comes vices and virtues. They represent deeper aspects, consistent long-term aspects, of an individual’s beliefs, behaviours, and thoughts.
Rick: Yes.
Scott: What can, in general, be termed vices, and what can, in general, be termed virtues within this definition because the main principles that are consistent across cultures, across time, basically amount to the Golden Rule?
Rick: Yes, I would think that most things that would come across as deeper virtues would be a love for others, which is the Golden Rule. It is that you can’t practice the Golden Rule unless you have a model of what you yourself like, and then you have an idea of other people, and that they would like the same thing, at a deep level. You see that people since Trump became a political force have been looking for signs of good in Trump.
Many people find it. I watched inauguration coverage on CNBC, which is the stock market channel. On CNBC, they are talking about the good in Trump. That he will set America free. That as a self-driven businessman that he understands business. That he understands how to make America a good place to do business, so that the algorithm for finding good in Trump is from selfishness comes an understanding of the self, particularly the business self, that when bestowed upon another sets America free.
Whether or not that is how it really plays out with Trump, there’s some Golden Rule there. Anytime you hear the statement that includes “with a heart of gold.” Often, you hear “hooker with a heart of gold.”
(Laugh)
That means somebody with a harsh mercantile, mercenary, immediate presence, and if you scratch them at all then you find a deep tenderness under the crusty exterior, and I’d say the search for goodness among people is a search to find people’s better angels. Even when, they wear their worst angels on their sleeves, as Trump does. Trump supporters see the crusty exterior as speaking truth and speaking from a less bullshit-mediated appreciation of people, regular people, than normal politicians.
Anyway, I agree with you. The deepest virtues tend to be linked to The Golden Rule, and you can link The Golden Rule to order and persistence in the world. That we’re creations of a world of increasing order. Evolved beings are creations of long-term increasing order or, at least, long-term maintained order, and forces that favor that are seen as virtuous. Cthulhu, the soul destroyer, the soul sucker, is a deep expression of the violation and destruction of order.
It is a fearsome thing. Most, I’d say, horror movies involve destruction or corruption, certainly slasher movies. You take human bodies and the minds and personalities that those bodies support, then you hack those up. That is deep unfixable destruction. It is scary. Forces of order, the maintenance of order, are seen as virtues. Forces of destruction are seen as vices. Satan is a corrupted angel. A force of good turned bad. Everything boils down. We’ve evolved to want to persist, to want to survive, to want to carry on our values. If not through us, then through succeeding generations and society in general. Virtues are associated with order and the passing on of beliefs, and vices are destructive.
Scott: I can envision two separate diagrams. One label, soul, that bifurcates into virtues and vices, then those divide into various things relative to The Golden Rule, and then another one would be separate, to clarify. It would be The Golden Rule like a bubble with various branches coming out of it.
Rick: Yes, I keep coming back to the election. You have different models of competing goodness. People who supported Hillary supported the idea that good is accomplished through the political establishment, through an incremental at least series of social improvements across the past 8 years, e.g. gay marriage, increasing number of people being insured. These are imperfect, but incremental steps, to a greater good. A more all-encompassing good. On the other side, that entrenched political structure is seen as highly corrupt and is needing to be overthrown by a different order. An order that supports traditional values.
It will sweep away increasing corruption as seen with the purported high costs of Obamacare, and with the creeping corrosion of anything goes in terms of sexual behavior. But it is still competing interpretations of goodness, and trying to increasing goodness in the world. And it is also associated with the persistence and increase of good. That each side sees itself as being associated with a force for gradually, if not suddenly, increasing good across history, which means that I’ve heard a lot of arguments that boil down to Utilitarianism. The greatest good for the greatest number.
Scott: John Stuart Mill, who followed Jeremy Bentham, considered utilitarianism following the Nazarene. They are synonyms in a way.
Rick: A Republican congressman on MSNBC argued a weird take on greatest good for the greatest number. He said instead of trying to get the most people covered by insurance. We should be trying to get the most people the best care. So, you don’t count by how many people are covered. You instead devote your resources to making sure that sick people get the best care, even if that means fewer people are covered. He was weighting a different aspect of the system in a way that I thought was bullshitty, but somehow he was saying by, in my mind, cutting a bunch of people loose that you somehow have more resources to give better treatment to the people who need it. It just seemed to be just transparent excuse-making. Who knows, we’ll see how everything plays out.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/26
Scott: In general, what is the difference between the soul and consciousness, to you?
Rick: Before we get to me, we should get to how those terms are really nebulous and have been subject to dozens of different interpretations over the histories of their use. To me, the soul has more of a religious connotation and is some characteristic of being that may or may not be bestowed by God.
A magic extra ingredient that exists in terms of being, which transcends the body, at least according to a bunch of definitions of the soul. It is something that can exist after the body and has lived before the body, but, in modern interpretations of that including hokey things like ‘going to heaven and coming back to Earth’ movies, there seems to be with the soul an erasing of almost all experience.
That even when you’re reincarnated according to the rules of a bunch of movies. Maybe not Heaven Can Wait, but other movies that have to do with heavenly reincarnation, you can start over as a, more or less, blank slate. Of course, we shouldn’t necessarily trust Hollywood producers and screenwriters to have deep thoughts about the afterlife.
Scott: What about purported autobiographies by children, sometimes, and adults, other times?
Rick: I don’t place a lot of weight on that stuff. Some of that stuff was big with Elizabeth Kübler–Ross. Anyway, you die and go towards the light. If you’re lucky enough to almost die and then come back, you come back with stories about having seen the light. All of that stuff can tend to be explained away by neural events associated with your brain shutting down.
I don’t buy that trip to heaven stuff from 6-year-olds. My view of the soul: once you remove all information from the putative soul, then it seems like you have nothing left. Now, you could argue, but I haven’t heard anybody argue, that you could remove all information from the soul and still have innate biases that if somebody is lovingly gruff. If an old person, then they come back as a lovingly gruff baby. I haven’t heard arguments about that. Arguments that are about the soul existing in a state without information. I don’t buy that. What’s left? Not anything.
Scott: Would you hold to the position of absolute finality? With the death of the body and the brain, the death of the “soul.”
Rick: No, that’s a separate issue. The issues I’m talking about now is if you can have a soul that moves on if you have no information that moves on. In terms of “is death the end?”, there’s Pascal’s Wager, which says that if there’s any deal you could make with possible higher beings before you die then make that deal on the off chance that they exist. I agree with that up to a reasonable point.
Then there’s the idea of various forms of technical resurrection. For instance, if we exist as a Matrix-type simulation, which I don’t think we do, then there’s no reason that upon death to think that the information that you’re made of in the simulation can’t be remade. If we’re in the Matrix, there’s no reason that you can’t be re-embodied because we’re part of an information-based simulation that is being administered in some external entity.
That entity can pretty much, as long as it has the information from which we are comprised then it, can resurrect us, but I don’t think that we live in the Matrix. We have the potential with the technology in the medium- to long-term future to engage in some Matrix-type hocus pocus. Where, eventually, we’ll be able to codify and turn into usable information the information that exists in individual brains – be able to get in there somehow and be able to map the information, maybe even map the information to a certain reasonable extent without even sending a bunch of nanobots to crawl along your dendrites to see what neural network you have.
Eventually, we’ll be able to codify and record the state of information in your head in increasingly strong ways with increasing fidelity and accuracy. Right now, we could resurrect – in fact, there’s an episode of Black Mirror that resurrects – somebody based on the social media trace that person left in a zillion Twitter and Facebook posts that can lead to a replication of that person, at least to the extent that that person interacts with their girlfriend based on the plot of this thing.
It is not unreasonable to think this. People have tried to build Shakespeare simulators based on the plays that he left behind. Many modern people end up leaving behind almost as many words as Shakespeare, maybe even more. You can simulate people’s ways of being that way. In the future, we’ll take that stuff. We’ll take genetic information. It will probably take some brain mapping to build simulations of people or as people get built-in bio-circuitry. That bio-circuitry will have information about the organic circuitry that it is interacting with, the organic circuitry.
There will be increasing ways to bring out more and more information about what informationally makes a person that individual person, and making increasingly accurate resurrections or simulations of those people.
Scott: How does that relate to the relationship between consciousness and the soul?
Rick: If the soul isn’t anything that transcends information, if the soul is the feeling you have of being a person, a unique person alive in the world, that magic feeling I would more associate with consciousness, then the magical uniqueness that makes you you via your mental picture of the world, then the soul isn’t anything that transcends information. I’d argue that the soul and consciousness are pretty much the same thing.
Scott: An emergence from the broadband processing of mutually shared information among sub-processors in a larger system.
Rick: Yes and no. Let me take back a little bit of what I said about the soul and consciousness being the same thing. Backtracking from saying consciousness and the soul are the same thing, thinking more about it, I think not. As an old guy, I have terrible toenails. When I am tending to them, I am focusing on my horrible toenails. Nobody, or a few, people would argue that that says anything about my soul, by focusing on my toenails. Although, I could make that argument.
Anyway, the minutiae of moment-to-moment attention might be your consciousness, but it isn’t your soul. Your soul is your deep strokes of your personality, the deep aspects of your personality and attitudes that constitute you after a lifetime of being you. In terms of some picture of information-space, say, we don’t know what information-space looks like exactly, but you’ve got to figure that frequently used processes, nexuses, or heuristics, or subroutines that are constantly used, for instance, like words.
Whatever heuristics generate the words that pop up in your consciousness and/or pop out of your mouth, those structures in information-space are large and almost always on when you’re awake. You’re going to have words available to you to describe what’s going on with you. There are big verbal structures. There are big visual-processing structures. Similarly, there should be large well-developed attitudinal structures, philosophical structures. Structures that pertain to your deepest personality characteristics and attitudes about the world.
Maybe, e.g. charitableness, a belief in justice, a sense of irony, a tendency to make bad jokes and puns, cynicism, giving people the benefit of the doubt, all of those things that people think of you as you if people were to eulogize you. Those things might be thought of as your basic personality characteristics. When you think of different people, like Trump, today is Trump’s Inauguration Day. Trump’s soul might be belief in individual enterprise, egotism, easily takes offense, tends to exploit whatever is financially exploitable in a given situation, a deep seated belief in America as a place for enterprise. If you ask a hundred people what makes Trump, you would get some basic personality traits of Trump.
Scott: Those would be vices in Trump in general as aspects of the soul as deep characteristics of the individual.
Rick: Well, vices, liberals see Trump’s deepest characteristics as being a sort of a huckster, a showman, an exploiter of financial schemes, but conservatives – people have been going out on the street during the last week leading up to the inauguration and asking Trump supporters what they think – find the plain spokenness and his telling-it-like-it-is preferable. It annoys non-Trump supporters because he seems to be a bullshitter to non-Trump supporters. Trump seems to have some recognizable basic personality traits.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/25
Scott: What are other aspects of the dynamic IQ test?
Rick: There’s also the positive reinforcement. Somebody takes this test over and over and gradually, perhaps, improves. Another aspect of the Cooijmans model of genius is conscientiousness. Where if somebody takes your test over and over again, gets a little better, a little better, and a littler better, on average over time, it may translate into more persistence in other areas of their lives. “If I can do this, then I can do other stuff.” They have shown positive benefits from video games. People who work through incredibly challenging video games, where an average video game should take 60 hours to work through.
Marco: Take Tetris, for example, you can improve your Tetris abilities playing Tetris. I don’t know if my test is the same as this. I don’t know because I haven’t played Tetris and kept track to say, “You’re improving taking 10 tests” – say a standard deviation after 50 tests, I can’t say this. If you improve a standard deviation after 100 tests, it would, in my opinion, be a problem. If you improve a standard deviation taking 3 tests. It would be quite strange and not so good to use them in order to identify very high IQ people. Obviously, Rick, you can take the test for free, if you’re interested.
(Laugh)
Rick: I could take the test, but there’s always the chance that I’ll mess it up and ruin my reputation.
Marco: The ceiling is 172. Nobody has reached the top score. 2,000 people have tried the test. Nobody has achieved a perfect score.
Rick: That’s an awesome number. A big problem is to get enough people to be able to norm it.
Marco: It is an online test. So, it is quite challenging to take an online test using a fake name with a made up address.
Rick Rosner: You’ll know if Nick Nosner takes the test.
(Laugh)
Marco: The norm has been created using friends and so on. It is stable. More than 40 people, I have used their results. Those people, everybody has already taken a recognized test. We have about 130 zeta scores to create the norm.
Rick: That’s great.
Scott: Two points, one, the main forms of genius that have been talked about are IQ based, whether Enrico Fermi, Einstein, Newton, or Richard Feynman. Those have been the names that have been coming up. As well, the tests that have been coming up have been IQ tests. What about other forms of genius, e.g. moral genius?
Rick: We haven’t talked about creative genius. My kid is working with, and looking at, historic textiles. Jane Austen, the novelist, and her family put together a quilt with 3,000 pieces. I don’t know what the relevance is, exactly.
(Laugh)
But if you’re Jane Austen, her genius generated a bunch of novels that are universally beloved. Even though, she didn’t live to age 42. She somehow came up with these beautifully balanced works that resonate 200 years later. Of course, she and her family would create this ridiculously awesome quilt.
Anyway, with mathematical or scientific genius, there’s the idea that even without the genius science will churn forward and generate the same results, but, maybe, it takes a few years longer. But with creative genius, you have to imagine if Jane Austen was hit by a trolley or a carriage. We don’t know if anybody would ever replicate her work. Einstein would have been replicated by Poincaré or some other dude, or dudette. Jane Austen might be unreplicatable. In the future, I assume we’ll have Jane Austen software that will generate pretty good Jane Austen novels. Anyway, we haven’t talked about creative genius in fields where you’re not trying to scientifically characterize reality. You’re trying to do art.
(Laugh)
Marco: A couple geniuses I like, Newton for the math and Wozniak for the computer era. So, he had the creation of the Apple software and so on. The operative system that led to the development of the technology, which allowed the Skype we’re using now. These geniuses, in my opinion, have contributed very much to the development of human beings.
Scott: Wozniak, Newton, and Jane Austen, any other thoughts on creative genius?
Marco: Darwin was a creative genius. In that era, evolutionary theory wasn’t so close to their minds. Newton also was Catholic, if I’m not getting it wrong. He developed his theory and wrote a letter to the Pope asking why he reached that goal if it’s not a problem with the religion. If the world is as to my calculations, let me assume the universe has this form, where is the error or the missing piece of the puzzle? For this reason, I choose Newton as an example of a genius.
Rick: Newton was a miserable guy. He was a mean guy. He was given away by his mom at 10. She married a new guy. Newton was given to a local person for many years. That probably didn’t help his disposition or his mental health. Newton was a mess in certain ways. That leads to the area of comedy. With comedians, there is a common wisdom that you need to have a terrible early experience to give you a corroded view of humanity, and that makes for being a good comedian.
You can discuss about what you need to anneal to put potential geniuses through fire of miserable experience to come out with hardened genius on the other side. Probably not. Or with actors, if you look at the early lives of actors, their families moved around a lot. Like Tom Hanks, he went to like a dozen different schools. Actors always ending up in a new school developing new friends develop these fluid actor-ish personalities.
Marco: I choose Shakespeare and Dante Alighieri. They were also great geniuses in my opinion. Shakespeare was a genius in a horizontal way. He was able to embrace human beings as they are, really are. Alighieri was transcendental experience, starting with the human limited way of being and then going up and up reaching to the sky and the gods.
They are very different. Dante was 2 centuries earlier than Shakespeare. Shakespeare learned something from Dante, but developed a very different way of writing and also a different way of analyzing the world and humanity. It was very different. It is hard to make a comparison and say which was greater, in my opinion.
Rick: I’ve noticed. We talked about examples of people who died early. Shakespeare didn’t live that long. Jane Austen didn’t live that long. Newton lived for frickin’ ever. I’d say the thing that is positively correlated with genius is having at least a normal lifespan, especially in the creative endeavours – not so much in math and science – or in the arts. In the arts, it helps to live a long life.
Scott: Any concluding thoughts? We opened with Marco. We’ll close with Rick. Marco, what about the overarching discussion from tests to characteristics into minutiae like lifespan?
Marco: It is really hard to create a test to measure genius – to identify and measure genius potential and so on. Genius is a combination of abilities and aspects. It is a combination of perseverance, creativity, IQ. Different aspects such as luck and the team. Depending on the topic, the field, these aspects can be more or less important. For example, in mathematics, IQ, perseverance, and knowledge, etc., would be more important rather than in philosophy or letters. Shakespeare was a genius, but was focused on feelings and emotional aspects of people – analyzing them and creating a fast way to express these thoughts.
It was like a rock song for that period. So, the genius is different from the level of field and the period. Somebody who looks forward and is a step ahead rather than the other colleagues. It is harder to have a general definition of genius. It is hard to say if Shakespeare was greater than Einstein. I don’t know. I can’t say anything in this way. I am too small to give a judgment on Einstein or Shakespeare.
Scott: Thank you, Marco. And Rick?
Rick: I think Genius will become more common, more replicatable, as the world becomes more and more immersed in the sphere of computation and information, which isn’t a terrible thing and it will give genius the opportunity to manifest itself in more and more unusual ways and places. It won’t just belong to the, historically, the greatest geniuses, who have tended to be seen as white men – as with a lot of stuff. It has been that kind of chauvinism, which, in the future, will be more perceived across a wider spectrum of humanity. It’ll be more people having a shot at it, more different types of people will have a shot at it.
Scott: Thank you both for your time.
Rick: Marco, thank you, that was fun.
Marco: Thank you too, Rick. It is an honor for me to talk with you. Very thankful to Scott, for giving me this opportunity. Thank you very much.
Rick: Thank you, Scott. I’m going to go make myself presentable for my wife.
Scott: You both have my email. Anytime.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/24
Scott: What about the far future of intelligence testing? Not simply the verbal, mathematical, and spatial ones, or the culture fair/non-verbal ones, but things using advanced technology such as brain scans, and then you can give a rough estimate, the person takes the test and they get a rough estimate akin to those taken from pencil-and-paper tests.
Marco: I prefer non-verbal tests rather than verbal because the verbal tests are not so Gf (Fluid Intelligence), using Spearman’s definition.
Scott: Right, right.
Marco: However, you can mix the items on the test for a more accurate score. In my opinion, the best test, for verbal, is the WAIS-IV. It is the most complete test. It is the best test, even though it is not Gf loaded. You are not measuring pure IQ. You are measuring IQ as a potential and concrete skills. It is the best test to predict scholastic achievements, good work, and so on. Different tools for different measures.
Scott: Rick, you had something to say.
Rick: One problem with tests now is they are time consuming. IQ tests were initially designed to be fairly blunt instruments to see if kids need extra help in school. The first IQ scale went from 1-5. 1 and 2, you need help because you’re not mentally gifted. 3, you’re fine. 4 and 5, you need extra help because you might be mentally gifted. Then the Americans took over and put it on a 100-point mean scale. There is a question if you need to make a difference between an IQ of 138 and 162. According to the 1-5 scale, there’s not an effective difference between those IQs because those kids, the 138 IQ kid and the 162 IQ kid, are going to be bored in class and will need extra stuff.
But if you want to differentiate between 148 and 178. Somebody is going to have to sit down and take a long test or a tough test. That means, you miss people because a lot of people are like “That’s not my thing. I’m just going to do my stuff. I don’t care whether to know my IQ. I seem to have done okay in school. I haven’t had trouble in any of the classes I ever took. So, I am okay knowing I have this level of effective smartness. I don’t need to take an IQ test, and spend many hours practicing and taking IQ tests.”
Another problem with the history of IQ tests is they are external. You measure somebody’s thinking product. That’s not how we measure how good computers are. We look at their guts, their circuitry, and how they’re arranged. We come up with, more or less, exact numbers on the number of computations per second. In the future, as we figure out how to look inside brains better, and in the medium and far future, our brains will become more linked to external measures of computation. The measures of thinking will be these power numbers based on what’s actually going on in the brain-machine combination.
IQ tests are behavioristic. In the 1930s, there was behaviorism. Scientists looked at brains. They thought, “It is too hard right now. Let’s measure or analyze the output.” It’s like IQ tests. In the future, we’ll have a better understanding of the mechanics of brains and computing. We’ll have power numbers.
Marco: We have focused on only the development of the dynamic IQ test. It is the same thing as Raven’s Matrices. Each time, you have a different test using different parameters with a different set of solutions related to the matrices. However, the norm is stable. It is stable from test-to-test. We can develop a very large number of tests. It is about 100 billion different tests using a set of ~2,500 different figures for every cell of the matrices. You can get a very large number of different tests.
Rick: What Marco is doing important, for a number of reasons, it is hard for people to cheat because everybody gets a different test.
Marco: You can cheat on this test because every time you will see a different test, and the order of the items will be partially mixed, but it is not so easy to explain.
(Laugh)
Rick: It means people can’t share answers. You will get different problems the person before you. Like the tests in the past, like the Mega Test, it only had 48 answers. As the Internet came along, those answers became available to people who could search them.
Marco: Every test has a matrix. Every cell of the matrix can be ~2,500. If you combine the basic shapes, square, equilateral triangle, and circle, combining two of these figures, you can create about ~2,500.
Rick: That’s nice, and elegant. Another reason the technology you’re developing is important is because you can tailor the tests to people’s abilities. In America, for example, the SAT is somewhat tailored to the test-taker’s previous performance on the test. If you get some right, the SAT gives you harder problems. If you get some right, some wrong, you get some harder and some easier problems. If you get some wrong, you get easier problems. Somebody bright doesn’t have to work through 80 problems and get 78 of them right to get a result. Instead, that person might get to work through a representative sample of the easy problems, then move on to harder problems, so that in a test window you can get a more personally tailored test and a more accurate representation of that person’s abilities – and not make them do a bunch of busywork. You can tailor to somebody who is not so good, too.
Marco: My problem is the norm. It would be harder to norm the test that way. It would be interesting to create a test that made the difficulty in the middle part of the test based on your result in the first part of the test.
Rick: The purpose of IQ tests should be to give you results that can be used in things you can do in the rest of life, as with every tests. “You’re good here. You’re not so good here. You might think of doing this or this. You might think of exploring these areas of endeavour that seem to mesh well with your skill and interest set.”
Marco: I can’t spoil our goal…Our main goal is to use our test to create a test that you can use to see if your IQ or abilities in that field are increasing or not, or if they are dropping below a certain standard. So, it can be used to help you. It can be used to see if a young boy, for example, has abilities and so on. Also, the test is cheat-free. You cannot cheat in a dynamic test, especially if you take a dynamic test and are supervised.
If there is somebody watching you taking the test without your computer with you, you can’t cheat on this test. I can imagine in the future somebody can develop a program that will solve and recognize the figures. It will solve the matrices. A computer could help in this way. It would be hard to create this program. It is possible. If you take the test, and if it is supervised, it is possible to cheat. But this is online, you could take the test using a computer. But if somebody watching you take the test on this computer, it is fine.
Rick: There is a growing industry of practice games and drugs that claim to help people become smarter. There’s a lot of, I think, competence anxiety in the world today because, among other things, automation is removing work areas that don’t require much in the way of thinking skills. The world itself keeps becoming faster, more complicated, and people want to be able to keep up. It used to be said that things like the SAT, IQ, and intelligence were a lone number. Also, it stayed the same throughout life and couldn’t change it.
Now, the philosophy is that with practice, good nutrition, and supplementation could help people become smarter. Your test, Marco, by providing a baseline where people can take the test over, and over, and it has the same set of norms. People can see if there is any sort of improvement going on. Now, it is improvement on the test, but is it improvement in general or on general intelligence? For every test or task on the test, there’s probably some analysis to be done: Is this an improvement in specific skills or is this an improvement in general skills?
Marco: For improvement, in the specific abilities, it will be high, by definition, if we put it in comparison with the improvement in general cognitive abilities of the person, but this improvement wouldn’t be so high. So, if the test is different every time, you can take about 10, or a standard deviation, of improvement from the initial standard. Another issue, I think, is we need to adopt tests to be sure somebody isn’t cheating, taking drugs, for the test. It is strange. If you’re talking about IQ tests, I arrange the test, then okay. If you’re using the test in school to monitor the drop in abilities under a given standard, time-by-time. Also, you can use the same test. For example, every 6 months, you can use the same test to see if a male of about 80-years-old is losing their ability to solve a given item. If so, they might have Alzheimer’s.
Rick: Also, it can be used for fun. People might use it over and over again to see if they can improve.
Marco: It is an addicting game. Some people have written about 10 tests. Somebody bought 10 tests at a time. I don’t know if he ever expressed a big improvement.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/24
Scott: What else about social media?
Marco: It is not so easy to change your mind through ads on social media as well. I remember a poll on Facebook. It said about 80% of people don’t change their minds watching a post, on social media. It is not so easy. Then in Italy, our referendum, yes or no, a constitutional referendum was a bit like Trump’s victory in the USA. Our prime minister here, it wasn’t an easy referendum. Now, we have a different prime minister, in Italy.
Rick: You guys couldn’t get out from under Berlusconi for years. He’s Trump, basically.
Marco: We’ve had three different prime ministers who weren’t chosen by the people. The Italian president, of the Italian Republic, nominates the prime minister. Three different prime ministers who were against the people’s will. This is quite sad in my opinion. Now, we have the fourth prime minister who wasn’t chosen by the people.
Rick: Is he any good?
Marco: I think the world is changing a little bit in Europe too. Trump, it is an important step for Europe as well. Italy looks at the West and then also the USA. It is important to manipulate Italian minds too. This is true.
Scott: Is the system as sophisticated as in the United States, though?
Marco: People fear everything. They are afraid of change. But if they see something is changing in the rest of the world, they will take this upon themselves and will try to do the same things if they think something is wrong. They have to have courage to do this. They have to understand the rest of the world has something changing right now.
Rick: The US, we tend to ignore the rest of the world. The pipeline of information about the rest of the world flowing through our news is much narrower than I think in European countries.
Marco: With Trump, on the chair, we have suffered a kind of rebound.
Rick: Backlash.
Marco: Yes.
Rick: Maybe, the principle is that the way society and technology is changing. Genius is becoming more and more embedded in social structures that share more and more information including people who are purportedly geniuses.
Scott: We’ve identified some geniuses, identified some definitions, identified some possible issues that might arise with it. Also, some positive trends that might come with it, such as more collaboration with it. It leads to the next step. What can people do to sift effectively through this deluge of information, this pouring down of information, that is picking up pace – and new forms of information, not just more information?
Marco: Every topic is more complex if we compared it to the past. You need to work in a team to develop something greater compared to the past. It is not so easy to do something great alone. That’s the problem. The point, in my opinion, is that genius is someone who develops something, but to develop something new needs a team. Now, it is too difficult to do something new alone without help. You need to focus on a specific topic while somebody else focuses on another part of it. Another specific part of it. Then you need to put it together to strike something great.
Scott: Rick?
Rick: The barrage of information, available information, perhaps, changes what kinds of genius will be most effective in the world. Paul Cooijmans has three principles of genius. One is associative width, which is the number of analogies you can come up with to tackle a problem.
Scott: Associative width or associative horizon?
Rick: Associative width or horizon, or something, how that will work will change since everyone has almost all of human information via our devices if you know how to use it, how to access it. One of the tasks that affects genius now as compared to 100 years ago is, instead of information-getting, information-shifting. Einstein built big imaginary structures. He did gedankenexperiments, thought experiments, that led to a lot of his great discoveries. He built them in his own imagination. Now, 100 years later, there are all of the worlds you could possibly want by clicking around.
It remains to be seen if the geniuses of our era will be geniuses of synthesization, of sifting and combining all of these huge masses of information together in genius ways. Everybody has their own foibles and dysfunctions around information. My mom, for instance, is a borderline hoarder. Newspapers come in, mail comes in, and she thinks she’ll get through it all. It accumulates because she never gets through it all. But she’s barely online. For someone barely online, they will be even more snowed under by the continuous flows of massive amounts of information.
Marco: In my opinion, he had a big way, a different way, of thinking about the world, the universe, and its role, but he couldn’t win the Nobel Prize. He couldn’t win the theory with matrices. Some different pieces of the puzzle that, in the past, other people developed. He found a lot of different tools that helped to create the theory, relativity theory. There is a mathematical presentation that he couldn’t skip – to present the theory at conferences to get the achievements for the goal he was able to reach.
You can theorize, steal something from the past, and use it by yourself. Now, this isn’t possible. You have to do everything real-time with other people by staying connected and trying to proceed step-by-step together. That period, you can do a thing. This is my result, and somebody will use my achievement to do something new. Now, it is different. If you tackle a problem or topic, you need to stay with others to do it at the same time.
Rick: Where, in the past, there were fewer people marching forward in any field, but even Einstein needed his buddies that he would meet in the café to move things forward. For relativity, one of his friends said, “You have to look at this,” which was Matrix Theory or something. But if you’re in a popular field, you’re marching with 100s and possibly 1,000s of different people in different directions. One strategy for being a genius is to find a field that has fewer people in it, or to invent a field of your own.
So, you can find the stuff that is findable and aren’t competing at an Easter Egg hunt with at least 300 other people. Each in the same field. Each field has its easily found, and more difficult-to-find, results. One aspect of genius, historically, was having a different experiential background, which led to different thoughts. Darwin went on a 5-year, around-the-world voyage and sees a bunch of different geographies and creatures. Does he come up with the theory of evolution without doing that? Probably not, he certainly doesn’t come up with the 100s and maybe 1,000s of examples that he spent the next 20 years laying out without having this experience that nobody else had.
Marco: In our dynamic test, there was something similar. I came up with the idea in 2011. Then I talked about this idea in 2012, but then it took about 5 years to develop the real test.
(Laugh)
Also, I needed other people to accomplish this goal. I asked them to help me with my algorithm. I said, “This is the algorithm. You have to translate these instructions in a program.” We tried to see if something doesn’t work, and it didn’t work. We came up with a different. Finally, we have achieved the algorithm. It is online. It wasn’t as easy as I thought in 2012. It was very difficult to reach a dynamic online test without any flaws or without any colleague. Also, you can develop a collegial relationship between two different figures in the instruction field. You can’t distinguish with your eyes.
You have 3×3 square matrices. But given the chance, you can find two solutions that are the same figure using your eyes. If the computer ever presents two different strings of letters and numbers, you have to delay at least one of them to have a unique option for every different figure in the option field. This isn’t easy to predict before. You have to try to write the program and then generate a lot of different tests, and see if something doesn’t work.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/22
Scott: Maybe, there’s a strong positive that might come from this greater collaboration or the need for greater collaboration among the high ability set because it is too hard, as in the Enrico Fermi example you gave, Marco, to know or do everything alone. There have been examples like the Unabomber. A very anti-social person. This greater need for collaboration might work against those antisocial tendencies more. Does that seem reasonable?
Marco: I think being alone is a problem for everybody. If you’re alone, as I said before, it is a big problem for everybody, including geniuses and regular people. On YouTube, you have to deal with different creators, not only people who go to YouTube to watch a video. We are doing a lot of angles and live-streaming, also to talk about YouTube itself or to speak about something that hasn’t occurred on the platform. This is quite new for me, but I find this interesting with this period. We are working on a YouTube Italia, not only in YouTube. It is a little box, and it’s fine with me. It is my true work.
(Laugh)
I can’t speak for television or others, but, for me, these angles and live-streaming are a good way to skip these additional problems as a creator on the platform, not only in real life.
Scott: Any thoughts, Rick?
Rick: In terms of the interactions among people, when I grew up in the 60s and 70s, it was assumed everybody was okay, and was pretty much well-served by things as they were, schools for instance. Everybody in my experience went to public school, and was assumed to be able to get a decent education and would be fine. People might have different roles in the school like jocks and nerds, and stoners, but everyone would pretty much turn out okay.
Now, I think that there’s been certain aspects – like 80s high school movies deconstructed how schools work socially – with a certain deeper deconstruction and analysis of how people interact as part of the tech revolution, where you don’t get things like Cortana or Siri without somebody trying to figure out how human interactions go on. I think we’re served better by analysis of how people work well together and communicate with each other. I have done this on a personal level, where I have worked in a lot of bars or used to work in a bunch of bars.
I noticed that bars are good. They used to work as a place for people to meet people who couldn’t normally easily meet people because bars make it hard for people to communicate in general. They are noisy. They are dark. Everybody’s drunk. It makes it easier for everybody to think you’re more attractive than you are. So, working in bars, I would analyze how effective my interactions were. Usually, it wasn’t that great because A) I’m me and B) we’re in bar, but the whole breaking down of social interactions to make them better is helpful.
I could bring it back to genius because, eventually, this deconstruction and reconstruction of how people work and apps based on how people and thinking work means that we’re all being glued together into a more, I hope, smarter set of interactions that make better use of people and make people, or give people the potential to be happier.
Scott: Any thoughts on that, Marco?
(Laugh)
Marco: I have no experience in a bar, but my mother owns a little shop. So, I have tried to relate to people through the little shop. Also, my point about YouTube is a lot of people are giving feedback and so on, but those people are very young, usually. My channel is about this, mathematics, and logics, and so on. It is not so accessible to younger people and boys, but the standard is young student, pupil. It’s good to analyze which kind of people go to a given video and analyze their way of thinking. I know this issue. Also, you have a lot of analytics.
You can try to construct the ranking or the set of parameters that you want to analyze. You can find with a given video if it is good for a set of girls or boys, or a given culture. It helps you to develop a strategy. If you wanted to increase your views on a given topic, you can use a given set of targets to try to increase the watching time of a video that is also important to pick above other videos or names in your channel. It is interesting.
(Laugh)
You can find out a lot about people’s interests and way of thinking, in a way. It is not as big of a platform, but it allows you to understand a lot of things about people.
Rick: I agree. I use Twitter analytics in the same way. You are able to analyze the performance of each tweet minute-by-minute. For instance, I have driven a lot of people away by looking at my stuff by making too many jokes about Trump.
Scott: People did vote for him.
(Laugh)
Marco: It is a topic on YouTube.
(Laugh)
Trump is the mirror of people’s way of thinking in the more general way. The result was a shock for the rest of the world, for Europe, but not for myself. I think this period is going to finish this era of compromises. People are trying to see black-or-white now. Not only trying to look forward to a given house, to be sure about the future, to risk, to find something new. They are upset. They are also concerned about the future, but they want to try a different way to try and approach this future.
Rick: To some extent, I think people are – we were talking about collaboration – given a huge amount of power via social media. That makes some people less collaborative or less wanting to make sacrifices. If you look back at WWII, every country pulled together and made sacrifices to fight in that war, crazy huge sacrifices with rationing and people putting their lives on the line. Now, it’s 70 years later in America. You have Trump who represents himself as an individualist, as an individual success, versus a candidate whose slogan was “stronger together.”
One of Trump’s promises is to dismantle Obamacare, which is a huge cooperative structure where people are able to get insurance because everybody gets insurance together. A lot of the people behind Trump or behind Brexit, or behind some of these nationalistic movements, are representing individualistic forces like “I need to take care of myself. I don’t need to look after other people. And I will be successful in doing that.” One of the things that gives people the idea that they are strong individually is how much social reinforcement you get from social media.
Everybody’s got this feed in their hand, where it’s your friends telling you you’re great and news stories agreeing with you if you’re in your information bubble for as many hours of the day as you want to get this information. There was a study that just came out and said 1 out of 5 teenagers will wake up in the middle of the night to check social media. It is super attractive, this reinforcement. I remember 30 years ago when the Rambo movies came out. There were a lot of American men, including myself, who were strutting and thinking and feeling like we’re Rambo. I think social media gives you that feeling of “I’m strong and know what I’m doing” – to some extent.
Scott: Does that make people more exploitable if they aren’t banding together?
Rick: Then you get into the conservative think tanks, in America, for the last 30 or 40 years. They have studied how to move people, politically.
Scott: Like the Cato Institute, for instance.
Rick: Yes, they know how to label and brand things. Conservatives in America are much better at coming up with names for things. They came up with “Death Panels” for Obamacare and the “Death Tax” for the Estate Tax. The tax on inheritance – calling it the Death Tax makes it sound like you’re being taxed for passing away and it’s not fair. It sounds really negative. Pro-choice as opposed to anti-abortion. Conservatives are much better at doing that stuff, and much better at doing it.
I remember in 6th grade. They taught us how to resist TV advertising. They taught us 8 or 10 ways that TV advertising works. I think most people at this point have become pretty resistant to TV ads. They have been around long enough for us to figure our what they’re about and to feel cynical about anything pitched on TV. New media, we’re not as resistant to it. We fall for, now, the big topic of fake news. It takes a while for people to learn how to resist new forms of information, and, with the world moving as fast as it does now, there will always be new forms of information. We can expect people to be manipulated either on purpose or by accident for the near future.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/22
Scott: What were other aspects of being proactive?
Marco: I used to do a lot of weight lift training, but I stopped lifting weights. Karate is a good sport, a good way to fight.
Rick: I think we both did kind of the same thing. We realized being smart isn’t the main thing, and you have to come to terms with the world and other people. There are two aspects. One in terms of modern implications, where there are more ways to connect with people than ever before, and more intimately with people via social media, I feel as if it is probably tougher to be socially isolated. I would hope that to some extent social media have reduced the stigmatization that any person with weird traits might feel. I know social media might contribute to bullying, but, on average, across the whole spectrum of kids it has led to less isolation and less teasing.
Marco: The world is changing really fast. My experience was in the late millennium, but I think Rick’s experience was associated with a different era. Not the 2.0 era, social media, YouTube, Facebook, which are networks that connect people around the world and let you start a conversation with someone who you think is closer to your ideas. Also, social networks have an algorithm that let you see only what is relative to your interests, point of view. If you’re into politics and of a given party, you’ll find more posts within the bubble. I am Italian, but my English is really bad at times. I try to explain.
(Laugh)
Rick: It’s really good.
Scott: Your English is fine.
Rick: Being a typical American, I know zero Italian.
Marco: English, you have to learn it on your own or practice on Skype.
Rick: In addition to social media, and the whole sphere of external computation, it means that genius will become less exceptional as everybody is made smarter by technology.
Scott: Is that apparent, though?
Rick: Well, no, because it looks like technology makes everybody stupider because they walk around in traffic and drives while on their phones, and everybody is distracted.
(Laugh)
At some point, it makes people smarter. There are ways, like the navigation aid and others, that are external computation. All of the sudden, you’ve become a navigation genius, you know all of the shortcuts, because of the device in your hand. There will be a bunch of devices that help people function better, smarter, based on external computation instead of doing everything in your head. I would rather live now as myself rather than 100 years ago as a king because all of the tech that we have means that we’re rich informationally. We’re only going to keep getting more so.
Scott: If we take the discussion about what genius is around the examples like Feynman with the humblebrag nature, as well as the Hollywood representation of things, as well as the social isolation and outright bullying in prior generations for those that are of exceptional intelligence, and that exceptional intelligence is becoming less exceptional, where does that leave the genius in terms of its definition now and into the future? Is that the proper term if it is becoming less rare and less exceptional, except in relation to prior definitions?
Marco: I think the results come with knowledge. You have to be good at knowledge searching in Google, not only knowing it by yourself and trying to develop something good, something new. Genius as a definition is relative to your era, your period. Now, as I said before, the world is changing so fast that you can’t make a comparison between a genius in the late 20th century and a genius now. It depends on the field too. As far as I know, the last genius that had general knowledge of his field was Enrico Fermi. Now, you have to specialize your interests, applications, in a very specific topic and try to make the research towards achieving something new, something good, which can let that topic also be something started by other people.
Rick: I agree. The idea of genius and IQ have always been subject to misuse and misunderstanding since Galton. Galton, like 120 years or 150 years ago, came out with a book called Genetic Studies of Genius or something. It can’t be genetic because he was before genetics. He was the guy who brought genius into the modern era, in the 19th century.
Genius and IQ have been used for bad things, in the 1930s for eugenic policies, which led to horrible immigration policies in the US. It led to people being sent back to Germany and killed based on IQ test scores. I remember growing up in the 60s. Kids got their IQs tested all of the time. There were a bunch of kids being told that their kids were geniuses, because they were told so in parent-teacher conferences. It is subject to all sorts of mischaracterization. Although, in terms of how actual genius functions, I agree with Marco that it is changing. I think that it is changing in the direction of collaboration.
If you think of the science of 100 years ago, and you have individual pioneers like Planck and Einstein and Dirac and de Broglie, everybody coming up with their own little additions to relativity and Quantum Mechanics, chunk-by-chunk and great person-by-great person. Now, you have science being pushed forward by CERN, which is the combined efforts of more than 10,000 scientists, and is more than 20km in diameter.
You see it in other endeavors, like Judd Apatow. He is one of the most successful comedy movie producers in America. He makes his comedy by doing table reads by inviting 20 funny friends to read scripts with each of the 20 pitching in jokes at every point in the script. So, our technology and other factors mean that genius endeavors are less individual than they used to be, in some instances.
Marco: You have to develop social skills too, to try to work in a team rather than working by yourself without others. You have to focus on your part of the project. You can build a bigger project rather than working alone and trying to find sources on Google, and so on. My personal experience with dynamic IQ tests. I developed the first spatial dynamic IQ test. I developed the algorithm, but the implementation process was a joint issue, matter. I find also another high-IQ person that is good with software and computers. We are working as a team. We have achieved this great goal for me. It is a dream come true, but working together – not only by myself. We are 50-50 now. My friend is an expert in the field that I can’t access myself…
(Laugh)
…working on Java and on these languages that I can’t do by myself, at that level.
Rick: I’ve had some of my greatest working experiences working with other people. I’ve worked with you, Scott, for years now. It has been productive.
Scott: Right.
(Laugh)
Rick: When I had a writing partner for writing comedy on TV, he actually wasn’t that great for me in terms of making my social skills better because he had great social skills and took over the social stuff and would say, “He’s the weirdo.” It was good for him to be socially smooth, but it was bad for me to be characterized as the weirdo.
But as part of a writing team on TV shows, that is an awesome collaborative experience. That’s how TV shows are done. That’s the model for a lot of shows, a lot of good shows, which is the writers’ room where everybody shares their experience to share dialogue and jokes.
Marco: Television is the best for social skill development. You have to show something to others, to a wide number of people. You have to be smart and what can be good, or not, for others.
(Laugh)
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen, Rick Rosner, and Marco Ripà
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/20
Scott: What is genius, Marco?
Marco: First of all, I think Rick is a genius, obviously. The general definition is not so easy to understand. I think we can give two different answers. An extraordinary intellectual or analytic power, or IQ. If we set IQ as a standard, we can say that we can improve IQ through training. For example, we have developed a dynamic test. You can try it over and over and increase your skills in that field. That’s my personal opinion, just my two cents.
Rick: I agree with Marco, also a genius, except I think there’s more than two definitions. The first one being extreme skills at mental tasks. Also, IQ is tricky because a lot of things go into IQ, but a lot of things go into other forms of genius too. But there’s the way genius is used to describe people who changed or helped out human progress by coming up with things that other people may not have been able to come up with, or by coming up with those things before anyone else.
People have said, “If Albert Einstein had been hit by a bus, somebody else would’ve come up with General Relativity. He was the first one to it. He found both forms of relativity. He didn’t even get the Nobel Prize for Relativity.” He got the Nobel, for among other things, the atomic theory of matter. He had this one year, where he wrote 4 or 5 papers. Each of which changed the world of physics in a different fairly profound way. So, when you use genius in that way, it refers to a very limited number of people who changed humanity’s path.
Marco: Somebody who gives a contribution to mankind and develops a given field. You can use your IQ to do something in real life, but this is so strict as a definition. You can do something good with or without a very high IQ. I know that Feynman said he didn’t have a high IQ.
Rick: There’s a thing on Twitter called a “humblebrag,” where you’re bragging without bragging. I think Feynman loved to say he didn’t have a high IQ, but at the same time was fantastically smart. He might have messed up one IQ test in 4th grade or something.
Marco: I agree with Rick’s opinion. Genius’s have to give some kind of contribution to mankind. Something important. If you have the potential, if you care to develop it in a concrete way, you have to be lucky, have to have a good team, have to be in the right place in the right moment, or time.
(Laugh)
The most important thing is to do something good with your applications and objectives.
Rick: I agree with Marco. Not only do you have to be lucky in terms of your era or your personal situation, you also have to be lucky in terms of having other aspects of your personality that reinforce genius rather than waste it. I have both. I go off on crazy tangents.
(Laugh)
That waste a lot of time. For a while, I was a genius of catching fake IDs presented by people trying to break into bars, which doesn’t save mankind. But it probably helped some people from getting into drunk driving accidents.
Marco: Perseverance and stamina, it is very important.
(Laugh)
Scott: That leads to a question. What traits does genius on the negative side exacerbate and on the virtue side enhance?
Rick: There are stereotypes associated with genius. All you have to do is turn on CBS. Currently, every show on CBS has a genius character. They are often presented as socially dysfunctional, quirky. If they are part of a forensic team on a CBS murder solving show, then they might be goth.
(Laugh)
Though I know plenty of smart people who have super good social skills. Although, possibly with them, the genius doesn’t stand out because they function smoothly in society. The framework is Aspergery. High-functioning autism meshes with the stereotypic genius, but I live in LA where the entertainment industry has a huge number of people with the opposite of Asperger’s.
Their social skills are too good, and makes them horrible in the opposite way of Asperger’s.
Marco: I have Asperger’s.
(Laugh)
I don’t know if you know this. I am an Asperger.
Rick: I didn’t know that.
Scott: I did.
Rick: I am too old. I am 56 years old. I grew up before the term was in widespread use. If I was 20 years younger, people would have looked at me as a kid and said, “Yea, Asperger’s.”
Scott: You’ve done jokes about Sheldon (Cooper) in some of your videos, Marco.
Marco: Yes, my YouTube channel. Asperger’s, also, is a continuum. There isn’t a given number to say, “You are Asperger. You are not Asperger. You are normal.”
(Laugh)
(Laugh)
It is important to find one of you. So, you can become a negative genius. People can start to point out everything you do, and your strange way of thinking. That’s my point of view.
Rick: I agree. In junior high, it is terrible for everybody, but the flavor of how it was bad for me. I got a certain amount of crap from people for being a little brainy, nerdy-like. The kind of crap somebody 20 years younger would get for being Aspergery. One of the things I thought was “Dang, I wish I lived in Europe.” In American schools, athletic skills are highly prized. In Europe, it seemed there was a little less emphasis on being a jock. I thought if I lived in Europe I could be the way I am and maybe still get a girlfriend. But I don’t know.
Scott: Is that reflective of your experience in Europe, Marco?
Marco: My best answer to this problem was when I started to practice karate about 15 years ago. In that period, I was really sad, and upset, and so on.
(Laugh)
But it helped me to find a reason to fight in real life, not only during matches and so on. But this is my experience.
Rick: I did the same thing, not with karate, but with lifting weights. When I got big enough, I started working in bars, as I said, checking IDs, where I got to meet people, and occasionally somebody would punch me.
(Laugh)
(Laugh)
But I didn’t know karate. So, I would just get punched.
(Laugh)
(Laugh)
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/19
Scott: News has changed, even in the last few decades, drastically. What are some miserable aspects of the public relations industry?
Rick: The news isn’t exactly the public relations industry. The news wrestles with the same issues individual people do and groups of people do, which is how to present information in ways that don’t make people stupider or don’t introduce further bias, and how do you make a bunch of money doing it.
News used to be, for the major networks from the 40s until the 80s or 90s, a public service that was semi-mandated by the government. The government says, “We’re going to give you the broadcast airwaves for really cheap.” Radio companies turning into TV companies: NBC, CBS, ABC, Dumont.
Dumont was a network created by TV manufacturing companies to help sell TVs. It was gone by the 60s. These networks get the channels for cheap because they are expected to perform the public service of keeping the public informed via news. Maybe, some other stuff, but that tended to go away.
Nobody cared if the news made money. You threw on a 30-minute or 15-minute show around dinner time to tell people the news. It didn’t matter whether it made money or not. Then you have the coming of the, without knowing the total history, morning news shows. They are news plus 3 hours of happy chat, fashion.
These 3-hour blocks make a lot of money, then you have the coming of CNN. The first 24-hour news channel, which is designed to make money. Money starts becoming more and more of an important thing in presenting the news. Now, most news on TV is profit driven, which creates a bunch of bad habits in addition to the bad trends caused by people not being able to figure out what is the right way to try to inform people.
That doesn’t F- up the country. The news media performed particularly badly during the 2016 election. Part of it, and as with many aspects of the election, is the news channel’s own greed and incompetence, or just the need to keep existing as business entities. Another part of it was there was everyone trying to manipulate the news for their own purposes.
So, the image that popped into my head, which is probably sexist and probably not accurate, is a drunk girl at a fraternity party. People are trying to mess with her. She is doing herself no favors, though it’s blaming the victim by being drunk and dressing in party clothes. There are lots of things that are conducive to bad things going on.
Then CNN may be the most guilty party in the election of 2012 among the major news networks. Fox is going to consistently be an evil doer. It is going to consistently misbehave towards the conservative side and then present a biased and manipulative view, but everybody knows that. If you come to Fox for a fair presentation of the news, then you’re stupid or just wanting to give yourself over to manipulation.
Some overage of the news is biased to the liberal side, such as Rachel Maddow who is super well informed. She is biased towards the liberal perspective, but knows more than most people on TV news. She doesn’t hide her liberalism, and tries to get the information out. As opposed to a Hannity, not that I could watch a Hannity, who would present a bunch of manipulative conservative, craven arguments.
But then you have CNN, which is said to lean liberal, but then has a bunch of bad habits that let it get played by Trump and everything associated with Trump. The bad habits often used to be good habits, but through confusion and inability to see a better way of doing things have become exploitable. The idea of journalistic neutrality has been totally exploited by assholes mostly on the conservative side with these dumb interpretations of journalistic neutrality.
For example, if there’s an argument, then you need to give another argument, but one argument is clearly better. Like climate change, a huge and growing amount of evidence for climate change with the people who know about it best being convinced about it. 98+% of scientists, and those willing to look at the evidence, believe it is happening.
That there is at least a super high likelihood that climate change is happening. There are really good solid arguments for climate change, but then you have people with a political agenda advancing deceptive and money-driven bullshit arguments. CNN throws up a panel with people on both sides.
To somebody who’s not paying attention, who’s stupid, or willing to be manipulated, it seems like climate change is a toss-up. So, principle one that is exploitable and terrible is if there is an argument on one side then you put another one on the other side. Another is false equivalence. If one side is doing stuff and you’re covering it negatively then you better, to be equivalent, better find stuff on the other side.
It was disastrous for the democrats and frickin’ Hillary, who did some small-scale stupid stuff by using her private server, which is still debateable if this actually did harm. Probably not, she used a government server for some of her stuff. It may have been as hackable as her private server. There’s really no evidence of any great or dire harm that occurred because she used a private server.
But this becomes evidence of bad judgment, malfeasance, and bringing down America. It gets magnified by the principle of ‘if Donald Trump is doing bad stuff then Hillary Clinton has to have her stuff looked at too.’ Also, because Wikileaks steadily feeds hacked information to the DNC every day, there’s a steady drum beat of ‘Hillary did bad stuff’ for the last 2 months of the election, even though Trump is much more of an asshole than fucking Hillary is.
But people in the news media cannot effectively argue for this. There is a certain, with CNN being the worst of the channels, aspect of ‘could not be bothered’ with better ways of covering the election. Also, there’s time pressure. There wasn’t any time to consider information from the election. Also, people weren’t fully cognizant of the damage being done by the bad coverage.
It pisses me off because we see the same Trump people, same spokespeople, like the cute blond lady. They continue to spread Trump arguments, terrible bullshitty arguments, and the panel mode encourages confusion, intentional confusion, and bullshit. Even after this terrible election, CNN continued to do this stuff because people continue to be attracted to it.
They continue to pull, for them, good numbers because they focus-grouped and found that panels and town halls worked, like with Paul Ryan. CNN continues to facilitate bullshit. Without effectively calling it bullshit, without putting it into news context, it is legitimized. If you’re going to list the CNN things that are bullshit, the panels, the town halls, putting the clock up to always count down to something, the refusal to authoritatively contextualize goodness and badness.
It’s hard and, you can argue, it is not the job of a news channel to judge good or bad, but it kind of becomes their job whereby not judging good or bad you allow bad to flourish. You have to guide people if you’re facilitating people thinking bullshit stuff.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/18
Scott: We were talking about a conversation you had a while ago about space. Someone asked you about space. We’ve talked about space. Space as an emergent property of the interactions of matter in the universe. When the person asked you about space, they asked, “What is it, and what is it expanding into?” in essence. What are some false assumptions behind that?
Rick: There are reasonable assumptions behind that. The traditional perspective of the Big Bang, to be visualized easily is the 2-dimensional surface on a 3-dimensional balloon. As the balloon is blown up, the entire balloon expands. Looking at the balloon, though it is a 2-dimensional surface, it is in 3-dimensional space.
So, it is reasonable to ask, “What is our universe, if our universe can be imagined as a 3-dimensional curved surface, embedded in?” The natural answer is that there is a 4-dimensional space that contains it. The real answer is the universe contains itself. It defines itself. It is, as you said, an emergent property of the arrangement of the universe, the relationships of information.
It is more efficiently or effectively visualized being a spatial relationship. In fact, that is such an effective visualization that we live our lives in what we consider 3-dimensional space. It works from the arrangement of information. It works so well spatially that we live in actual space. It does not mean that there is anything outside of this space.
In the same, or not quite the same, way as if you’re a dungeon master in Dungeons & Dragons, you build your play area. You could imagine realms beyond the play area, but you don’t need them in your world, I guess. It is a space that exists abstractly without needing a further space to be embedded in.
Similarly, as we’ve been talking about consciousness, if the information within an information-sharing system can be efficiently arranged spatially, that space defined by the information doesn’t really need external space for it to be embedded in. The space is an abstract-ish space.
If there’s enough information, and if it’s an efficient enough arrangement, the space can be seen as something that is a functioning kind of thing. An emergent property of the arrangement of information that is helpful in seeing how the information within the space interacts, but it doesn’t need a further space beyond the space that defines itself.
All through human history there is the saying that “no man is an island,” but we do almost all of our computation, all of our sensory and mental computation, within our head and the computation and sensation external to us are very threadbare, slender, and weak compared to the mass of information processing that goes on within our individual awarenesses.
But in the future, as those tendrils and threads and communication and links to external computation are strengthened, and we become further and further embedded in what will be a worldwide computational sphere, then it becomes reasonable to imagine connected information spaces.
Say in science fiction, 120 years from now, people who are really into each other can do a literal marriage of the minds, where they can super-link their thoughts, so that they are actually sharing thoughts via some wireless dealy. I guess a literal jacking into each other via the year 2140 version of HDMI cable, or one partner wants to or is forced to abandon his or her body due to age has his/her thoughts/thinking/mental hardware literally embedded in the other person’s head.
In each of these cases, where you have two minds super-linked, you could imagine that these two information spaces would have to expand into each other. But again, as long as those two people form their own island of two super-linked people, which they would because everybody is super-linked, except the technological Amish.
The information space describing their two minds is sufficient unto itself and doesn’t require a further abstract space for their linked mind-space to be embedded in. Until, they open a bunch of links into other links and people. In which case, you have expansions into linked other information spaces, which kind of looks like Big Bangy physics.
If you merge two mind-spaces, it looks like a bunch of stuff looks like to you like the early universe. A whole bunch of early stuff becomes visible and ages along with your mental universe, so that it eases into older and older parts of the universe because the active center of consciousness is the information in your head that at least for the moment it is being processed is the oldest information, the information with the longest history, in your head.
The older or less relevant the information is, the more it is at the more distant, apparently younger, outskirts because the further away from the center you’re looking then the younger the universe you’re seeing.
Scott: The original assumption of space was an infinite void that things expand into. You’re describing an information-based definition of space, where space is derivative of relationships developed through information processing. Time develops through that too. Time is changes in space states. Spaces with linked pasts and implied futures, right?
Rick: Yes, my buddy, Chris, talks about Liebnizian monads. Liebniz lived 3 centuries before information theory. A bunch of people have wrestled with atomic theories of existence, which is “what is the smallest little unit of stuff that could exist from which everything else could be built up from?” You either need an atomic theory with the smallest unit or some theory that says there is no smallest thing and that it is just an infinite ladder of things being built up from tinier and tinier particles and elements, or some other theory.
But those are your two big choices. Liebniz was trying to come up with the simplest building units. He came up with this monad deal, which I don’t fully know is in terms of information. It is possible to imagine a universe made up of monads with monads being the simplest possible thing. A connection between one thing and another thing. It is the basic tinker toy. There’s nothing simpler that does anything.
Scott: In other words, you have a unit, A, or a monad, A, a unit, B, and the relationship between them, C, but that’s without information theory.
Rick: Basically, anything less than that is a tinker toy that is connected to nothing but itself, and you cannot build a universe that is made of stuff connected to nothing. So, you have a universe built on these one-on-one connections that you can start to catalogue in efficient ways, in ways that make sense of them, spatially and temporally.
So, you can argue that space and time originate from efficient and effective cataloguing of, not exactly random but not exactly not random, sets of monad-type connections. You start with your simplest building blocks, and then you classify via relationship, then the classifications naturally lead to spatial divisions and structures and temporal structure.
If you have some minimization principle, which is you want to arrange things so that things in your emerging space and time where the connections are minimized spatially, you’re setting up a space where overall you’re at a minimum. That if you total up the lengths of the connections of the monads, then you’ve got some kind of minimization going on.
For time, there’s some other minimization or maximization principle, but the cataloguing with minimization or maximization naturally leads to a space arising. For instance, say that your real-world equivalent of monad-type relationships are photons, which are handshakes between two different points in space and time connected by this photon.
If you want to minimize the total paths of all photons in your universe, maybe, you would arrange stuff in stars and galaxies because in a star a photon travels, the average photon, about a millimetre before it runs into something. You’ve got massive fusion and masses around. You’ve got a zillion short-range photons coming into and out of existence.
Each of those photons considered as a monad is a little, teeny monad. Only the rare monad makes it off the surface of the Sun to travel light years across the universe. You want to minimize the number of super-long monad connections, which are these super long-distance photons, statistically, versus all of these short-range monads or photons where a photon is not able to travel more than the thickness of a piece of paper, or something which has got to be super small.
Most of the matter in the universe is in stars or in other gravitationally agglomerated collections of huge amounts of matter. Stars are further agglomerated into galaxies. Even if a photon manages to escape a star, if it is close to the center of the galaxy, its odds of running into something else before it makes it out of the galaxy are high.
Everything is agglomerated, which serves to make the universe more efficient in terms of minimizing the size of monads or connections, photon-mediated connections.
Scott: If you take Liebnizian monads, and if you take information theory to kind of give a number to it, and if you take the 10^85th or 10^80th particles in the universe…
Rick: …yea, the number I’m used to taking is 10^80, which is from 100 years ago…
Scott: …if you take that as the base number, and the base number of interactions without factorizations or higher-order combinatorial interactions, what would be the processing level of the universe? Only base-level amounts of processing.
Rick: There have to be, I think, many more photons than other massive particles, I guess. Maybe not, because each atom, each link between an electron and a nucleus, represents the emission of one or more photons. If you imagine that atoms, if you imagine the electron and the nucleus as initially being not linked, and then the electron becoming linked to that nucleus via emitting electromagnetic energy in the form of a photon, that, maybe not a one-to-one, relationship between the number electrons and the number of photons.
You’ve got background radiation consisting of like a zillion photons. Take 10^80th or 10^85th, to be fair, that is the number of active relationships mediated by current monads in the universe, say. So, that 10^85th, say that is correct within 10 orders of magnitude, that’s some, I assume, measure of the information-processing capacity of the universe from moment-to-moment.
But you have to discuss the differences between moments. That there’s the moment that is instantaneous, which is a slice through the universe, through the world line of the universe. How many monads does that slice intersect? Then there’s the idea of a moment of the universe being, if the universe is thought of as a thinking thing, then a thought takes a certain amount of time and that time for a thought takes many tens of billions of years.
In that case, you’re then encompassing a huge multiple more of monads that took part in the computation of that moment. An instantaneous moment intercepts much fewer number of monads than are contained in a 20-billion-year slice of the universe’s timeline. Obviously, the universe, if a thought takes 20-billion-years for the universe think, will flesh out something much more complicated than the information contained in an instantaneous slice of the universe, which can be the thinking about the painting as you’re watching it.
Your eyes are only designed to see half-a-dozen inches with any degree of detail. Your eyes run out of detail pretty fast. They’ve done studies, where they trace people’s eyes as they look at the painting. It looks like a squiggle. It covers most of the painting. You develop an image of the painting over a second or two. Your built-up image of the painting interacts with your consciousness, then you have thoughts about the painting.
That is understood or contained, for a moment, in your awareness, which was well built up over a second or two. Where the instantaneous slice of the physics of your brain would contain much less information than the information contained your entire thought, which might take 2 or 3 seconds of squiggling around the painting, then having reactions to it, ditto for the universe.
The information capacity, the instantaneous information processing capacity of the universe might be way, way small compared to the effective, practical information processing in the universe because your information processes are able to stack up instantaneous processing to develop more complicated processing, more complicated thoughts in a tacit way mediated by long-distance photons tacitly sharing information with the universe as they traverse billions of light years with the information they contain being lost from the photon across billions of years and being encoded into the universe tacitly by reshaping the space of the universe.
Somebody, it might’ve been Bohm, who wrote a book called The Implicate Universe. Last time I looked at it was 30 years ago, but when I think about implicate, it implies, to me, that the universe does a lot of its business by implication, by indirect communication, via the structure of information within it.
That the universe acts as if it understands the information it contains via the physical structure of this abstract space that becomes more abstract in practical terms because of its precision and scope, and the sheer amount of information that defines that space, but with most information being understood or processable by the universe via tacit quantum Schrödinger-catty-type processes that don’t necessarily involve the direct communication of information from one single point to another. You have a bunch of different monads communicating from one point in space and time to another point in space and time, but that interaction affects the space around the interaction, so the universe understands that interaction as having happened without having directly communicated with the interaction via further particle exchange. Rather through a gravitational and spatial general relativistic slight reshaping of space, and encoding of information in space.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/17
Scott: Let’s continue on consciousness.
Rick: I think a nice half-definition of consciousness is the feeling of shared information. As conscious beings, we know what it is like to experience consciousness, but it is hard to characterize. But you can compactly label it, the feeling of shared information.
Every part of your brain sharing information with every other part of your brain. There’s, experientially, a certain informational flavor. It feels like something, being conscious feels like being conscious. That feeling is based on massive information-sharing within your awareness.
Every other part of your brain is gossiping about everything going on in the reality you’re thinking about from moment to moment. I was thinking about other examples of consciousness that further characterize different aspects of consciousness.
People like to argue, strongly, that it is not consciousness unless there is self-awareness. That, unless you’re aware of yourself as an entity, then you’re not conscious. Does a dog know it’s a dog? Does a lizard know it is a lizard?
But that whole thing is a little off base. To be conscious, there has to be a mass of information. A stream of information that is being shared among specialist sub-systems. In living creatures, a lot of that information pertains to the status of the creature itself.
In living creatures, self-consciousness is itself a big part of consciousness. You can argue it doesn’t have to be. I argue that. With the Go machine, it can be a Go machine without experiencing itself as a Go machine.
Another example, a conscious, sophisticated security system that uses a number of different sensors and heuristics to evaluate the security situation, moment-to-moment, in a set of warehouses. The cameras consist of temperature and pressure, and visual, sensors and analytic programs that examines and evaluates people in the warehouses.
It has a bunch of sensors and tools to examine the situations in the warehouses. It doesn’t have to experience itself as a security system. It could simply experience the situation in the warehouse security system. It might have some self-evaluative machinery such as seeing if it is having power problems or various malfunctions like the loss of a camera.
Even in an engineered system like that, you would expect a degree of self-consciousness because it makes sense for a machine that would do its job well, but you could design a machine without any of that and have it conscious only of the doings in the warehouse.
Similarly, you could have some kind of Peeping Tom or security setup that watches a bunch of people in an apartment house. Say the apartment house consists of 24 units and 40 people, and somebody has wired all of the units to a system that observes everybody as they go about their lives in the apartment house, the system may take in visual information, auditory information, and could take in smells, and feelings such as the pressure as people walk around that trigger pressure sensors.
It could have analytic tools to understand what is happening in the lives of the people in the apartment house. It could even have sentiments about what is going on in the lives of the people in the apartment house based on it being programmed to have humanistic sentiments about people and to be happy when things are going well for people, and not so well when things aren’t going so well.
This thing is watching people and is conscious of the people in the apartment house, but doesn’t have to be conscious of itself as an observing system. Eventually, you would think it would discover itself and its limitations as a monitor, but it doesn’t have to have that.
In fact, you could design something specifically without self-awareness and conscious of the people in the apartment house, and not conscious of itself. But it is not conscious because it doesn’t have self-consciousness.
It is highly aware and gossiping with itself about the goings on in the apartment house with what we could consider a weird lack of self-consciousness, which we would consider similar to somebody who has had a stroke and lost an aspect of awareness that we consider pretty essential to being a conscious being.
There are plenty of examples of people who have had a stroke and lose the idea of left. Every idea about left for them is gone. You ask somebody who is missing left to draw a clock. They draw the right half of the clock, or they cram all twelve numbers onto the right side of a dial. It is a half-clock with all of the numbers.
You ask them if there is anything weird about this. They say, “No.” They are not conscious of the lack of left because that went with left in general. If you read Oliver Sacks, there are numerous cases of people who have lost large segments of what we would consider a normal identity and who can still function in many other ways, and are still conscious.
Even though, a huge portion of their consciousness has been cut out of them because of the stroke. As long as you have shared information, if you take somebody and cut away their auditory awareness and their taste, smell, and feeling awareness, then left them with visual awareness, then you could still work with them and present them information visually and still see that they are obviously conscious beings, even though 4 out of their 5 senses and the awareness of that sensory information has been cut away from them.
But any time you have massively shared information among specialist sub-systems, you still have the flavour of consciousness, which equal consciousness.
Scott: If you take the 300 sub-systems, the number you threw out earlier. There has to be a sussing out of contradictions among the mutually shared information. So, you have mutually shared sets of information that are taking different angles on a particular gestalt. There are going to be contradictions in perspectives.
If you get 300 people in a room and ask them to debate, they are going to have different perspectives. Some are going to be contradictory. So the question is “how does that get sussed out?”
Rick: There’s an F. Scott Fitzgerald quote: “The test of a first-rate intelligence is the ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function.” It is being able to handle contradictions. You can have differing opinions among the specialist sub-systems in consciousness, in your head.
They can continue to disagree and sometimes you get interesting results behaviourally. I went to Marshalls about getting new curtains for our bedroom window because we live in LA. The old ones turn brown from pollution, probably like our lungs from living here.
I was in Marshalls standing in front of a bunch of curtains. There are probably 3 or 4 good choices of curtains, or contenders for the curtains that I will buy. So, I am standing in front of them. I know I can’t just pick the one I like at any given moment until I have spent a full 5 minutes developing the full implications of these stupid curtains until I make my choice.
I stand there. I process, “I don’t like the pattern. The horizontal might make the other pattern bad.” It was an old-school, 60s, oval pattern overlaid over a horizontal striping, which annoyed me. It was like “just lose the 60s pattern and give me the modern one.”
But they couldn’t. So, I had to look at color and analyze things. I have various sub-systems – I would think – that are aesthetic, evaluative systems running. I was aware of the various considerations.
I had to let all of the arguments build. I had to build an imaginary picture of the curtains hanging in the room, even though I got it wrong. The curtains are not blackout. They are somewhat see-through. They are teal. They have a new color with the light coming through blue-ishly.
The color when things are different than the older beige ones when the curtains are closed. It’s fine, but it didn’t enter my imaginary picture of what the curtains would look like in my internal picture.
I had to let the internal part of my mind yammer. At some point, I had to come to the point of thinking, “These are the curtains I am choosing.” I have to buy them then. Even though I am saying, “I am choosing.” It doesn’t mean I am in agreement with myself.
It means that after all of the arguments play out. I decided that, I – the construction function of myself, it is time to go with what I want to go with right now, with the strongest candidate right now.
But the I construct that decides on the curtain, which takes all of the other yammering sub-system Is and makes a choice that is not 100% ideal, but is the best I could do at the time. The curtains are fine. The curtains don’t exactly represent a unitary choice or a consensus.
Because the curtains aren’t ideal, I have an awareness of the other possible curtains. Each curtains’ pluses and minuses. My different specialist sub-systems are giving different scores to different aspects.
Although, I’m sure they’ve calmed down about it because they’ve been informed of my choice, see the curtains in the room, are aware of how they work and look, and the curtains are less of an issue then when I was actively considering which curtains to buy.
But there are all sorts of contradictions going on and disagreements going on in only 3 or 4 different patterns of curtains under consideration. So, that stuff goes on all of the time. That is what consciousness is for.
If a decision was easy, we wouldn’t need to throw it into consciousness. I put my left foot down. What foot do I put down next? It’s a simple choice. Unless, you’ve got a weird thing, like OCD. My OCD will be on the verge between concrete and grass.
It will be like “which foot has to cross this border?!” Then that Fs up my walking. “Okay, the right one! But you just put your right one down. Now, you’re going to have to hop!” OCD makes an unconscious choice conscious.
We were talking about consciousness being an epiphenomenon. I don’t think so. It is in that it shares information, but you have these consciousness-gone-wild-aspects – where consciousness begins doing jobs too well.
You have OCD as too much vigilance. It messes with things that should be unconscious. Similarly, turrets might be a vigilance thing, where your brain forces a tick to make you imagine or say the worst possible thing.
There are various little disorders of consciousness, large and small, where the business of consciousness produces the division of labor between conscious and unconscious tasks, which become a little messed up.
Consciousness serves as the central arena to hash out complicated ambiguous, contradictory information and situations because if it were simple, something you’re not entirely consciously aware of, then it would’ve been taken care of.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/16
Scott: What about the lexical definition, in your terminology, of consciousness or the descriptive unavoidability of consciousness?
Rick: Let’s start with what I think or what we think consciousness is, which is the broadband, real-time sharing of mutually understood information among specialist sub-systems in an information processing system with each sub-system having the same approximate information under consideration.
That is, a bunch of sensory information is flowing into a system. At the same time, the system is generating a lot of processed information from the sensory information coming into and from the analytic information streaming out of each of the specialist sub-systems with each of the specialist sub-systems having the same approximate mass of external and internal information under consideration.
That is, look at us humans with our sensory bulbs on top of our necks, we’re taking in all of this information, then we’re thinking about all of this information with specialist sub-systems sharpening and compressing the information in ways that are what each sub-system has been designed for (evolved for), or is best at.
Same mass of information. 300 different sub-systems. Each spewing its own information giving its own interpretation of that information. Reasonable?
Scott: Yes, but leads to a question about time. The question about time is about another information processing system, which processes 100 times faster than us. If it looked at us processing information in its real-time, our information processing would seem much more disparate.
So, could we consider our information processing node sets inside our skulls integrated sufficiently to be called “conscious”?
Rick: I’ve got two answers for that. At some point, in arguing for consciousness – there’s an argument to be made, if it feels like consciousness to the conscious being, and if its mathematically consciousness-like based on the mathematics of consciousness that we don’t have yet, then it’s consciousness. That’s answer one, which is a bit circular. It is consciousness according to a mathematical definition of consciousness we don’t have yet.
Scott: It’s qualitative, not quantitative.
Rick: Yea, but that’s not good enough because you could build a computer that announces it’s conscious 24/7. It could announce it, “I’m conscious. I’m hot. I don’t like that. It’s warm here, and cold there.” It could make all sorts of conscious-sounding noise without actually being conscious. You need the mathematical aspect of consciousness. That includes enough different specialist sub-systems contributing to the cross-chat.
Chris, a buddy of mine, and I were talking about a Go playing computer being conscious. I argued that “not very likely” because of the tasks involved in being a Go playing computer. Unless, the Go playing computer had 300 different specialist sub-systems. Each with its own angle on what it sees on the Go table, on the Go board.
Each of those sub-systems contributing to an overall really richly painted vision of the situation on the Go board. Even then, it is pretty tough to get consciousness out of that because if you’re limited to the Go board, like 16×16 or 24×24, then it’s limited in terms of information, so you need to self-generate all sorts of internal information about the external information.
Even so, it is pretty limited. It leads to something pretty narrow. The multiplicity of information isn’t there. You could design a Go playing computer once we understand the mechanisms of consciousness that has a profound knowledge and sentiment about every situation on the Go board, but it’s still a pretty crappy form of consciousness.
Scott: In a way, it’s a ladder. In another way, things build up pretty quick. Things, as you note in an older analogy…
Rick: …the wheel…
Scott: …yea, the wheel. Things become more rounded as you add more sides. Things become pretty rounded once you add only a few sides.
Rick: After you get to an octagon, you could imagine a car with octagonal wheels. It is a rough ride, but it would move. 10 is good. 16 is better. Once you get to a 40-sided wheel, that’s not a terrible ride. The difference in quality of ride for practical purposes between a 100-sided and a 200-sided regular polygon is negligible. Things reach approximate circularity.
The curve of approaching something reasonably defined as consciousness. It is a pretty steep curve. You don’t have to do much work once you start to create something that is conscious.
Scott: I could easily see analytic programs designed to take into all accounts of the algorithms that a particular software program has, and then present a literal wheel, as a metaphor, to show how conscious a system is, to a human operator for easy interpretation.
Rick: That would be good. There are probably 20 better analogies that we don’t know yet, but for right now that is a good one. I don’t know whether, if I would find myself in another consciousness, I’d prefer being in a grasshopper or the Go computer. I’d probably prefer the grasshopper, but if you went to earthworm then I would prefer Go computer. Ants, I don’t know.
Ants, maybe, some part of their mental sophistication, to the extent that they have any – like 10% of it, is based on the pheromone system that links ants together. That Go computer consciousness. It is a narrow space to be conscious in.
We’ve got a fairly rough, but workwithable, idea of what are some of the necessary ingredients and functions of consciousness. That cumbersome definition that we’re talking about can be worked with to some extent.
Given that background, it can take us to a sentence-based, sloppy proof of the necessity of consciousness being – my buddy Chris calls it – an epiphenomenon, meaning – I’d go with epiphenomenon – something you get that goes along with the things you need. It is not needed, but arises as the result of a certain type of information processing.
Scott: It is an emotional and cognitive spandrel. Like your bellybutton, it’s almost just kind of there.
Rick: Yea, but I would argue it is more than almost just there. In fact, my buddy Chris, who I keep bringing up because I just had a many hours-long conversation with him about this stuff, brings up the example of the appendix. It has been for more than 100 years the stereotypical not-needed organ in the body. It doesn’t do anything, like men’s nipples.
Now, it turns out that the appendix may be a place for good bacteria to hang out, if you happen to wipe out the good bacteria in your intestines. A crazy amount of the cells in your body are bacteria. If they become out of whack, it makes digesting problematic and your appendix might just be a reference library to keep things in track if something bad happens to your intestinal bacteria.
Within your awareness, you could describe, which would take a gazillion sentences per second in a given moment, things in your awareness with sentences. You could summarize the knowledge in your moment-to-moment awareness with a 1,000 sentences a second. It would describe the room you’re in, which is mostly visual information. So, visual awareness described by sentences. Also, things in your imagination.
Feel information, how each part of your body feels, emotional information, taste information, and sensory information in general described in hundreds of sentences. Sentences to describe things in imagination after saying, “Tetrahedron.” You then have an image of a tetrahedron in your head. Same with “elephant.” Then you think of an elephant and have a representation of an elephant, and how you feel about your situation at the time, and how you feel about yourself and your body itself feels.
Say you’re limited to a 1,000 sentences per second, which isn’t unreasonable, somebody like a Marcel Proust of the Computer Age could write 1,000 sentences to describe, not all-encompassing descriptions, but a pretty decent summarization of your awareness. Some of those sentences, as we’ve just listed, are sentences associated with being conscious.
I would argue the feel of consciousness is itself consciousness, and is this global busybodiness of every sub-system being roughly aware of what every other sub-system is doing and being aware of this massive gob of information they share. This massive information, broadband crosstalk – at least in evolved organisms whose job it is to survive long to reproduce and raise offspring and, thus, has a self-interest.
You can imagine a conscious entity. Engineered entities without this self-interest. However, almost all conscious entities are interested in perpetuating itself, in perpetuating the species. So, you have all of this self-monitoring stuff that is, sentences that are, indicative of human consciousness, creature consciousness.
That is, they reflect your emotions about your situation. At its most basic level, your chances to live and reproduce. You have a bunch of trivial concerns, which, if you trace them back, they are traceable back to something survival-related. You have all of these sentences. It needs to be refined as an argument.
However, you have these sentences strongly indicative and reflective of consciousness. Both the mathematical form of consciousness, which is this shared gossip or information held in common, and the human form of consciousness that we are more comfortable talking about, e.g. how we feel, emotions and such.
You have these descriptive sentences that describe external sensory information, e.g. score in a football game, whether a light is green or red. Some sentences describe internal information. Some sentences indicate consciousness, which are basically the same as one another. They are based on information held in your consciousness or in your brain.
You have sentences. All of the sentences descriptive of the information in your brain are by definition reflective of the information in your brain. They are coming from the same thing. They come from your mental agglomeration of information. They are not qualitatively different from any other descriptive sentence that describes the contents of your awareness.
From there, you can describe the sentences that reflect consciousness as valid and unavoidable as the sentences that are more apparently concrete because they describe definite sensory information. There’s a sloppy proof there.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/15
Scott: So if this is the methodology without technology, we’re talking about a large number of independent talented people, who specialized in joke writing, coming together to make better comedy. And this is Apatow and others.
Rick:He’s a writer with some other writers and some added quips and stuff from dozens and dozens of other talented people. If you watch Netflix, or if you watch an Indie Comedy on Netflix, it might not be that funny, but could have benefitted from this kind of thing.
A well-developed movie these days, whether it is an Apatow comedy, where every line has been workshopped to be the best possible line. Or a $200 million Marvel super hero movie, where every point in that movie has been workshopped to make sure it best takes advantage of the technology that has been developed for the super hero movies, such as CG, and that it makes a plausible presentation of the ridiculous mythology and backstories that lead to this point in the super hero universe.
A $200 million Marvel super hero movie has been workshopped a zillion times. If you look at an Indie movie, you have a $2.5 million budget. Only 2 or 3 people have ever gone over the script. If you look at the movie, it had the potential to be a more entertaining movie, but it just didn’t get worked over enough. We can assume analogously that people in the future will network more and more intimately to add value to more and more areas of endeavour.
The stock market is one of the biggest laboratories for technological assault and technology aided understanding of value and trends, but it is still people sitting at a bank of screens. In the future, that may be one of the places where the ‘traders are sitting at a bunch of screens’ model is changed into a more efficient form of computational exploitation of being the first to understand what’s going on.
Or being the best at what’s going on in the corner of some financial market, but you can imagine different relationships among people and machines being helpful, like medicine. Studies of doctors show that doctors make a lot of wrong diagnoses and guesses, and mistakes.
Mistakes that are overlapping. Somebody treated by 6 or 7 doctors is likely to have mistakes in treatments or medications. If your entire medical team can be jacked into, or intimately computationally linked into, a treatment gang, that will lead to better outcomes.
I read Michael Lewis’s book about human error and risk prediction, or risk-based behaviour. That includes doctors going off their gut instincts. They aren’t that great.
If you throw certain diagnostic tasks over to a computer or some kind of diagnostic machine, even though the diagnostic machines don’t have the same quality of input or experience, the rubric base, the rule-based diagnosis coming out of a machine will in a lot of cases be more accurate than the human diagnosis.
We’re going to become half-robots linking up to each other in all sorts of ways to take advantage of external computation, which will become a misnomer as the external computation becomes more and more intimate.
It will impinge of the type of art that we like, type of science that we do. I notice Captain America: Civil War came on Netflix. We have talked about how if you showed one of these super hero movies to somebody in the 60s or 70s they would have a hard time reacting to it.
Because they weren’t used to such a quick visual presentation of information, so wouldn’t be able to follow it. I noticed with this movie that the ability to compute it is so apparent that we can react to super-violent interactions with fairly real physics in real-time!
If you were watching The Six Million Dollar Man in the late 70s, there was a lot of slow-motion as Steve Austin did his super power high-jump over a wall with his bionic legs. The action slowed down so you could really appreciate what was going on. Also, so, probably, it would eat some time.
(Laugh)
But Captain America, somebody gets hit with a car in real-time, they go, splat-pada-doom-da-doom, in real-time! It is exciting to see that stuff in real-time. And it is due to the CG that let’s that stuff be simulated persuasively.
And it is a collaboration, external computation working with our educated brains, so we’re able to understand a quick little interaction that takes less than half of a second to present information that would not have been picked up by somebody 40 years ago.
A fight in a super hero movie would have made zero sense, in a contemporary super hero movie, to somebody in 1972.
Scott: What about the reverse? Somebody travelling to the past and working on a mechanical loom. Modern people would suck. It doesn’t seem better/worse. It is experience with rapid visual presentation of information or with physical manipulation on a loom.
Rick: Humans in general are attracted to helpful information. A byproduct of that is we’re attracted to information in general, like rap music. Rap music has to be the most informationally dense genre. Some might argue symphony music is more informationally dense.
Scott: Yea, but symphonies require the ability to read the musical notation, oftentimes other languages, rap is more easily accessible with the use of spoken word rather than instrument, mostly. So, there are some fundamental differences. It’s apples and oranges, to a degree.
Rick: Part of that is the love of information thing. Rap hits you with all sorts of salacious or insidery references or information – bam, bam, bam, bam, bam – and you are pleased as the information flows into you. It is rewarding to you. It is a reward system thing – ding, ding, ding, ding, ding. You are hip to this, hip to this, hip to this, hip to this, as the information flows into you.
Back to super hero movies, people now have to sit through most of the credits. You see 2,000 people make the movie in the credits. If you see the movie, now, you see much of a movie consists in people interacting with the movie in hi-tech ways, like a team of CG people in South Korea building the wire frames of your characters, fleshing them out, and animating them. Even though, you have never met them.
I am sure the amount of computation that goes into a super hero movie has to be millions of times the total computation that went into WWII. WWII was partially fought with primitive computers. There were radar sites, or there were bomb siting machines on bomber planes. That would help people zero in on their targets. They were really elementary computers. The amount of computation going on in a bomb site computer was probably among the most sophisticated of the era, and would probably be dwarfed by a home thermometer now. The thing connected to your thermostat that has your heater go on and off depending on the temperature.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/14
Scott: The AI assistants are primitive now, but they should, just given technology trends and computer science sophistication, increase their domain generality and utility. How is this likely to going to play out into the future – stuff with AI assistants?
Rick: We already have in-home helpers like Cortana and Siri. They aren’t that helpful. Mostly, Siri frees up your hands when looking for stuff. You can yell stuff at her while you’re driving to look stuff up for you.
Those types of butlers or helpers are going to become increasingly helpful. They’ll become good at giving life advice. One area where people are particularly clueless is middle and high school, and applying for college. It has a bunch of moving parts. Social media functions as rough advisors for teens now.
But it is not the best. Teens have always been clueless, and miserable because of it and search for ideas on how to live their lives, but not very hard. Teens wallow in misery. It is a rare teen that does the makeover, which is a popular theme in high school movies.
The teen that is unhappy with his/her social position and does a radical transformation of his/her self. Mostly, teens don’t know how to ask or take advice. Teens are like most people. Most people don’t want to take advice. Most advice isn’t good, and most people don’t want to drastically change.
But there will be an increasing market for increasingly good expert advisors as people see that the expert advice can really help them. I would think that the teen market would be a good place for that. The best advisors for teens, who are lucky enough to have them, are older siblings.
If you get advice from an older sibling, whether you want it or not, they will tell you you’re stupid or not, but not everyone can have a cooler older sibling. But there will be devices that perform some of those functions, which will ask people to reconsider their appearance, behavior, and life strategies.
You’ll be able to program your personal advisor to give you the degree of input that you might want, and a personal life monitor can give you all sorts of helpful advice, like you’re mansplaining, or interrupt a lot, and can give a report on the quality of your conversation if you’re concerned about that.
It’ll tell you if you’re being too interrupty. It will monitor other people’s faces. It will advise you if your language is either too high level, or too low level, or too many “uhms” or “you knows.” And this specific thing is one example of working with external computation.
And having that kind of thing will be a huge advantage for people who get good at working with that kind of thing, but then you have the external computation that is even more intimate. External computers that ride really close to your brain and may follow a more direct pipeline than just talking to you.
Google Glass failed, it fed information into you via your optic nerve, your eyes. At some point, there will be a wearable form of computation that feeds users information more or less continuously and doesn’t freak people out.
We’ve talked about contact lenses linked to computers, like the Terminator eye display. That is fairly intimate. Eventually, computation will be more intimate and people will have more built-ins or jacked-ins. People might have actual jacks that link up or allow neural-type feeds, directly into the brain.
You already have things that really, really roughly work like that, where, for blind people, glasses that can give a rough picture of the world via your tough, maybe, or else directly to the back of your eyeball.
Digital hearing aids that provide hearing assistant directly to auditory nerves, or just cochlear implants. The brain is super plastic it turns out. The old picture was you were born with a certain amounts of neurons. That’s not entirely true.
That’s not the entire picture because the wiring in your brain is not neuron based, but dendrite based. All of the tendrils coming off of each one of your neurons, and those tendrils are constantly being re-engineered, which is at a crazy rate. An insane rate that the dendrites are rejiggering themselves.
The brain is greedy for efficient neural connections. The brain is super eager to rewire itself to the most efficient it can be relevant to the tasks it is being asked to do, and because of that people building add-ons for your brain will not always have to know the brain’s wiring.
Because if you give the brain additional computational resources, it will tend to rewire itself given those resources. This is an overstatement, but you can slap any old crap on the brain and it will rewire itself to be able to use the information coming from that crap, if it can gain access to that information.
The future won’t be war between the humans and the robots. The future will be scrambling among various people who are better or worse at adapting to various forms of external information. It is like war between the humans and the half-bots, which is a better kind of war.
Because anybody who is sufficiently motivated can become a half-bot by learning how to exploit external computation better. A half-bot, some kind of super-digital asshole.
(Laugh)
People are still pissed at the way people in the 90s had cellphones. Not everyone had a cellphone, people who did, didn’t know how to use them in a way that didn’t annoy people. On an annoyance scale from 0-10, somebody with a cell phone was likely to come in at a 6.
Someone talking loudly in the bank. Now, it is a low-level annoyance. Everyone is at a low-level annoyance. It is about a 2 for everyone. People think, “This is how it is now.” Everyone is distracted and driving stupidly because it is pervasive.
The annoyance level is down to a 2. We will see the induced annoyance lowering. With Google Glass, it was seen as a 6 if people knew what you were wearing. People were ready to think you were a butthead.
And especially if they knew you could be recording video of them without explicit knowledge at any point with the glasses, so if you went into a bar with anyone that is tech savvy with the glasses, they might hassle you.
They might think you’re a douche, and a douche who is taking video of them. The annoyance they cause was too much to overcome any kind of benefits from the Google Glass. But at some point, the wearable digital helper, the annoyance level in other people associated with them will be lower, will have more benefits than annoyance. In the same way, it was lower over time with the cell phones.
There will be all sorts of advantages to be had with the advancements in technology. There will be the gentleman billionaire who can’t afford to be jacked in, but surrounds himself/herself with a bunch of tech jockeys who are providing the gentleman/gentlewoman with the latest insights from the devices.
That will allow them to take advantage of the technology without having to partake of it himself/herself. There will also be the gangs of people who jack into each other plus all of the added technology, to become specialized in a certain area. It isn’t a tech thing, but Judd Apatow has, I believe, the most effective model for writing comedy movies right now.
Which is the multiple table readings, Judd Apatow is friends with all of the best comedy writers and comedians in LA, when he’s got a project in development he brings in everybody to read the script. 20 people at a time, I guess. They sit around a table.
I do not know about this personally because, I guess, I am not one of the best comedy writers in LA. Apparently, you bring in 20 really funny people. At different points, people chime in a joke. I’ve been in comedy writing rooms. I have worked in them for years.
Somebody throws out a topic or something under consideration, then everybody tries to get their brains to think about the jokes on the topic under consideration. Apatow works and works his stuff under this methodology.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/13
Scott: What about nationhood at various levels of sophistication?
Rick: You’re talking about the idea of nations or the actuality of nations throughout history. Over the past 300 or 400 years, it’s probably been the heyday of nations, where it is tough to have nations. It is tough to have a nation when you don’t know the layout of the world.
Say before the Rennaissance world, you have states, but not nation-states as we understand them with 99.8%+ of the world’s land belonging to a nation or a colony of a nation. It is difficult to have nations before, say, the telegraph.
But to really get a full national system, where we have – there are small exceptions – a world divided into about 200 nations, it is difficult to have the glue required to bring a nation together, which requires communication, decent borders – can’t when things are too rugged and things are too conducive to people taking local power.
America has a lot of things that are pre-telegraph, which makes things slightly politically weird. The electoral college satisfies a balancing act between the slave states and the free states. Slave states with smaller populations were set this way with the house and senate system too.
Slave states were generally rural and agricultural states, and didn’t want to be swayed by the popular vote and made compromises, but these compromises are based on need a week or two for information to travel across a pretty big country. So, nations function more efficiently with the telegraph and telephones, and that kind of stuff.
Nations probably function less well into the future when extremely efficient forms of communication allow people to form alliances independently of nations. You’ve always had forces that work against nations. You have local geographic interests that can cause civil war.
You have organizations such as the Masons who, for hundreds of years, have been rumored to have secret agendas and alliances, but you really get forces that can reduce the importance of nationhood into the future when people can form strong alliances via communication, when everybody is plugged into the Internet – and what will grow out of the Internet.
You see strong non-national interests forming. For the past 100 years, you’ve had increasing corporatism. That’s not necessarily a people thing. It is a corporate thing, but corporations, the world’s largest corporations, tend to think of themselves as their own primary interests or are aligned with their own interests.
Often, that doesn’t align with following the rules or being in any one country. Though corporations don’t represent large numbers of people. We’ve mentioned this before, but Cory Doctorow talks about tribes built around common interests such as when people prefer to work.
You have the world divided into 24 time zones. One for each hour. In one of his books, people line up in each one of these 24 tribes depending on when they want to be awake, which is when their tribe is awake during their time of being awake.
Someone in Philadelphia might feel more aligned with someone in London, as a tribe, because someone might feel more comfortable with their time. But nations aren’t going away for the next couple 100 years. There’s a writer named Amy Webb.
I haven’t read her book, but I heard her on NPR. She said if you want to be a futurist and want to see what the future will hold, then you might want to back off and stop worrying about a 100 years from now and start focusing on the developments happening in the now.
Nation will almost certainly become less and less important in the next 100 years. But now, in the near future, they are extremely important, but brings us back around to America versus other large powers. Thanks to cooking the election, Russia is seen as resurgent, but that’s hard to know for sure because Putin is powerful.
But he runs a country with high levels of alcoholism, low standards of living, declining population about half the population or so of the US (half of 325 million). I don’t know how much actual clout they have. I’m sure their clout is growing. You have other large nations that are ineffective in the world.
Brazil has a large population, but it’s a mess. You don’t hear about them dominating world politics. When you’re talking abut effective nations, in wielding world power, you have the US, European nations as a group, though less so as the EU gets tattered, and India and China.
We’ve talked about what you might get from living in a nation that is a wielder of political power, more so than other nations in the world. That’s complicated. I’ve benefitted from the US being a dominating nation because I’ve worked in entertainment and the world looks to the US for entertainment.
We have the world’s most developed entertainment industry. I have worked in that for many years. Also, I was a good earner working for TV. Though I’m sure there are other places in the world where you can make a good living working in the entertainment industry. India has a huge entertainment industry.
China, based on their size, has a huge entertainment industry. At a superficial level, you feel cool living in a dominant nation. People don’t deconstruct that very much. But if you go to Twitter and looking at people with the American flag on their Twitter, there’s an unquestioning alliance to this manly Rightist conception of America.
There’s calling other people pussies on social media if they express any reservations on what conservatives think America is supposed to be about, but the feeling of coolness goes along with a lot of US patriotism. It is somewhat averse to questioning. We benefit in ways that I don’t entirely understand being the dominant power with the economy.
We dominate with the US dollar being the benchmark for world economics. People talk about we’re going to be a lot worse off if the US dollar is replaced more with the Yuan or the Chinese currency.
We benefit from the US being one of the world’s coolest countries to move to, to live in, because we get to recruit smart people from the rest of the world. If that gets screwed up via increasing xenophobia, maybe, our technological dominance is further threatened.
Scott: You mentioned something in your Genius of the Year Award from Jason Betts. The landscape of genius is going to flatten, but that’s on the assumption that people will take technology on board. Not everyone will, there are some nuances there; the technological Amish, the technologically adept, and the technologically augmented.
Rick: An immediate analogy is income inequality. You have some people becoming much richer and others’ income staying flat. We have an increasing, into the future, cognitive inequality or informational inequality, or computational resource inequality, where the technologically receptive and nimble will be able to provide themselves with power to move through society that is much greater than people who can’t make the various technological leaps.
We’re at the beginning. For all of history, all living beings have done most of their computation within their heads. One dimension of success in the human world is how good your computation is, how good your thinking is; as we move into the future, an added dimension will be how good you are at augmenting your internal computation with external computation with all sorts of specialist applications. We see various applications of that. Until the 80s, the securities market, the stock market, were not dominated by match, but by people ruggedly pursuing gut feeling.
The rough-and-ready traders, then in the 80s, physics postdocs started getting jobs on Wall Street and mathematicizing all of the vague hunches that people had in working in the stock market until then. From the 80s onward, the securities trading and analysis has become increasingly dominated by mechanical, non-human, computation.
That kind of dominance, or various flavors of dominances, will extend into more and more areas. One area, which is a dumb area, but an important one living in a congested city, is route computation. There are ways you can give yourself an advantage by travelling different ways. It means people can save themselves 5 minutes on a trip or find themselves less annoyed at the end of a trip depending on the way they travel. It is a near future thing that people will have increasingly sophisticated personal AI valets, butlers.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/12
Scott: That leads to the third point, where Lee Kuan Yew had good relations with the United States and China. He had to balance between the two with a small city-state. He was the prime minister of Singapore for 30 or so years. He is the father of the current primate minister, Lee Hsien Loong, who became prime minister after one term of Goh Chok Tong (who became prime minister after Lee Kuan Yew).
He noted China was seen as, or many of the population (the leaders) saw China as, the middle path or middle road, where everything had to go through it, e.g. trade, but it can’t be that anymore. It won’t be that in the future because it is a multipolar world, where there will be many power countries as major poles of varying strengths. Lee Kuan Yew (and I assume Prime Minister Lee Hsien Loong) knew (and know) this. Three we’ve been talking about will be on that list: United States, China, and India.
No country can claim absolute dominance. They are not going to own 50% of the world’s wealth as the United States did after WWII. Everyone will be attenuated proportionate to everyone else. There will be the rise of some older ideological empires. Some more secular than others. Others more religious. With more technology and more science, as a rule of thumb, it will liberalize and democratize much of the world.
Rick: Forces of nationalism will be challenged by other forces. Now, historically, you have religious forces challenging national forces in places where they don’t align. Some places reinforce them; some places don’t. Recently, we have forces of corporatism or don’t, and aligning, or not aligning, with national forces or interests. In the future, you will have nationalistic and religious forces losing power relative to corporatistic and informational forces.
Economic and informational forces in other words. We’ve talked about this before, where it doesn’t matter if your country is number one in the world or not. I like the feeling I get from living in LA, which is one of the world’s major cities and having been involved in one of the city’s major industries, the entertainment industry, when the US was one of the most powerful countries. It is the place you go to have your dreams come true.
If you look at your average person in Finland, they might healthier and happier on a day-to-day basis, but they don’t have the awesomeness of living in the US. They might be a boutique country, but they don’t have the awesomeness of living in the US.
Scott: What about the durability of the nation-state? Historically, it is a newer concept. Will the city-state be more viable in the future?
Rick: World-ruling countries have a run of a few centuries, historically. Rome had 5 centuries, though Rome was pretty dysfunctional because it had a model of conquest and trade. I don’t know too much about them, but Rome was kind of a mess. It led to higher standards of living for millions of people, but it still brought weird ways of living as it colonized the known world.
It had its 5 centuries. Greece had its couple 3 centuries. Spain had a few centuries. The US has had, since 1776, 240 years, but America hasn’t pushed to the forefront of nations until the 20th century, but you could push it back and give the United States the 19th century too – because of democracy, even though we weren’t the most dominant 19th century country.
Can we expect any country to be the world’s leading nation for another 2 centuries, say? I think that’s unreasonable because I think the idea of leading nationhood will be beat up by the forces of technological change, where many of those forces work against nationhood and align people from all different parts of the world in entities that aren’t nationally based. Cory Doctorow considers them as tribes, but they may be tribes of tens of millions of people.
One tribe might be the technologically adept. Another might be the technologically augmented. In the future, the people who have the wherewithal or the internal orientation towards economic mobility to get themselves augmented with AI that works closely with one’s own brain. Those people will form a tribe of tens and then perhaps hundreds of millions of people who live life at a different speed and in a different way than people who are less able to rev themselves up with additional information processing capacity. That tribe of 100, 200, 300, half of a billion people may be something that runs the world for a while and only pays a half assed lip service to nationhood.
On the other hand, the nation that makes itself the most attractive home for this tribe of souped up people. That nation may buy itself another 50-100 years of nationhood. But eventually, nationhood will become less of a force, like sex, than it has been because there are a lot of other stuff going on in civilization than sex. It is a slow change. Right now, it is barely statistically noticeable, but people have a lot more other awesome stuff to be engaged in.
Similarly, in the future, people will be less likely to be nationalistic because there will be a lot more awesome stuff that functions apart from nations because America gives people a lot of things that are awesome, but we also get stuff that is awesome that don’t come strictly from America. The information feeds that come to us do not come solely from America. You can probably get the same quality of material fed to you from Canada, and England, and to some lesser extent in China. You need to do more dancing around stuff that might be censored in your country there. But your information feeds are not provided to you by national entities. So, national feeling, and power, will be attenuated over the next 100 years, though individual nations, as they evolve into places for certain types of people, will continue to lead in certain ways.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/11
Scott: ‘Hot button’ issues still in the United States. Acceptance of basic ideas in various fields. In climatology, global warming; in biology, evolution, for examples.
Rick: There’s big science, then there’s everyday science. Big science includes everything everybody thinks of when they think of science, which includes the nature of the universe, climate change, evolution, but most people in science don’t work in big science, necessarily. Most people push science forward in smaller ways and work on smaller projects.
Scott: America is the most powerful country, ever. So, whatever it does in science affects not only its internal population, but the external ones, the stances on climate change, because the policies influence many coastal peoples in the world, and evolution, because it influences medicine, are important.
Rick: If we have policies that turn us into a bunch of yahoos, then we fall out of the top leadership position within 50 years because there are other countries that have the resources to take over from us as the leading countries in science and technology. We’re a big country relative to the world population. We have 325 million people out of 7.4 billion people. We have slightly less than 1/20th of the world’s population.
You have two countries that each consist of about 1/6th of the world’s population. China with 1.3 billion people and India with 1.2 billion people. Together, they are a little more than 1/3rd of the world’s population. They are both pro-technology countries. China in its recent past has been hampered by bad communistic policies, and perhaps even from the 1940s, 1950s onward China wrestled with bad communist leadership – killed a lot of its people, repressed a lot of its people, sent educated people to the countryside to work on the farms. That screwed China for many decades.
India has been a poor ass country. It remains poor, but at the same time with 1.2 billion people. There are enough people who aren’t poor and who are probably educated that they probably have at least as many people who are tech savvy as our population, even while they are struggling with being poor. China is getting better at scaling back on the communist government interference in technology, and getting better at the government facilitating the development of technology.
I think it’s fairly obvious that they think they can achieve whatever position they want to achieve in the world, which is, I assume, to run the world as much as they can via technological superiority. If we’re not going to be technologically superior in America, to use a stupid cliché, ‘eat our lunch’ – probably not in the next 10 years, but maybe in the next 50 years.
Scott: Three things come to mind there. Two are ethnic and linguistic issues. Another is a statement by Lee Kuan Yew, the deceased ex-prime minister of Singapore – for 30 years. On the ethnic and linguistic issues, India has a bigger issue because it has caste, a tremendous number of ethnicities, and a tremendous number of languages, which makes integration more difficult and processes in the country slower – which by implication can make progress slow. China, it has mostly one language with different dialects, mostly one people, at least by a large margin – the Han, and those simple pervasive factors can make it more able to develop at a faster rate.
Rick: Before you get to the third one, that’s what makes China scarier than India because China has one-time zone across one country! Which is insane with a country that’s 4,000 or 5,000 miles wide, they have more unification than India, but they’re both scary. In that, India may be chopped up into these little pieces by bad infrastructure, by caste, by lack of common language, but still they’ve got 1.2 billion people to deploy.
1.2 billion people who want the things that people want, which means they can have inefficiencies and still do very well in competition with us because they have 900 million more people than we do. They can still waste a lot of those people via those people being trapped in the wrong places, in the wrong castes. They can still do well. China, with its monolithic culture, and focus on being a technologically superior country, and having more than a billion people than we do, if we want to maintain our position, we’re in trouble.
Maintaining our position involves America being the greatest place to do technology, move to America and have freedom, it’s fun in America. If you’re a nerdy guy, you might become reasonably affluent, meet awesome women, live in an awesome place and have awesome stuff, and not have to worry about having to say the right thing, and without having to kiss the right party member’s butt.
As long as the world sees America as a place where you can become Leonardo DiCaprio in The Wolf of Wall Street via doing tech, then we’ll be kind of okay, but China seems to make it fun to do tech over there, where if you’re the head of a tech thing over there then you can live a rich person’s life. All of the things people associate with an awesome life in America.
I’m sure there might be some protocols, but a lot of those things are probably left out. And if you live in a big industrial city, and if you’re a big tech mogul, you probably get to eat great food, have great romantic partners, and cars, and places to live.
If we’re going to be a country of yahoos, where you’ve got a bunch of racist dumbshits running around and making things tough for brown people, if you’re some super smart kid from India, do you want to live in China and live awesomely or do you want to live in India and live awesomely?
If America is going to be a country of dumbshits and yahoos, where somebody is going to be roughing you up on the street because they don’t like your color, and if we have a country that starts denying tech visas to people because we want to reserve smart person jobs for America’s smart people who may or may not want them…
Scott: …You mean the H1Bs.
Rick: Yea, if we start messing with that program, then America becomes less and less promising as the country where you go to achieve your dreams. China doesn’t have to do that much. The worse we become then the less China needs to do to become the country where you achieve your dreams.
For a while, I was watching a bunch of Bollywood movies. Yea, a lot of people are poor as crap in Indian cities, but there are many places in India for people to live awesomely. Yea, there might be people living poorly two blocks away, but there are places for people to live awesomely in India.
The less awesome America is, then the easier it will be for other countries to hang onto or grab people who do want to live awesomely, and a racist or yahoo government will lose us talented people.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/10
Scott: Back to the bigger picture, to zoom out, the Hollywood perspective is that there is the presentation of more power and influence than there is; whereas, in DC, it is the opposite.
Rick: Let’s drop in the apposite quote, though not entirely appropriate, but needs to be said when comparing DC and Hollywood, ‘DC is show business for ugly people.’
(Laugh)
Right now, when Trump tweeted Meryl Streep was overrated, you had a competition between an actor, Streep, who is relatively universally regarded as super competent and a decent person versus a guy who often acts as a bully and may, or may not, be competent because his financial and business behaviour are so sketchy that it is so hard to tell.
People who are not in favour of Trump like to say that if Trump took the investments from his dad and made reasonable investments, then he would be as or more successful than he is with his real estate shenanigans.
Scott: With Trump, moral or immoral, ethical or unethical, he is good at getting what he wants.
Rick: Yea, we’re about to find out if this loose-cannony, triumphy, bullshittyness will be successful in a president. We’ve never had this kind of huckster. This kind of PT Barnum character as president. It makes everybody nervous because it is tied to the Republican agenda for the most part, which isn’t a kind agenda.
It is an agenda that says that if everybody takes care of themselves then everything will be fine, and if not fine for you then maybe that is just too bad because we can’t save everybody. It is not an everybody pulling together agenda.
Scott: From the Utilitarians to the Social Contract Theorists, or the modern ethical theorists, that hyper-individualist perspective goes against them.
Rick: It goes against the general principle and trend of the Golden Rule. The general direction of civilization, which is to be more inclusive. The Republicans base a lot of stuff on excluding, modern Republicans. The icky republicanism seen now is based on looking at the world and the social acceptance that has been growing for non-majority types and lifestyles, and having backlash against it.
Scott: To be fair, as a lot of the perspective you’re speaking to is Left…
Rick: …yea…
Scott: For some classical liberals, traditional conservatives, and modern libertarians, they are appalled with some of the things he has said and represents.
Rick: Yea, he might screw over the Republicans as much as the Democrats because he hasn’t been historically tied to one party. He is tied to doing what he wants, saying what he wants. Any political stances that he has are either his private opinion or designed to get him what he wants. It is a big experiment that is about to happen, whether a huckster businessman can direct the nation productively.
Scott: One thing is societies function on policies and leaders. Another thing is societies function without the top-down policies and leaders. So, things will be more difficult for some people, but things will still run. It won’t be utopia, except maybe the super-rich, but it is not necessarily the end of the world as some insinuate or outright claim.
Rick: Democracy is durable. Over the past few years, you’ve had Bush as president for half of the time, who is considered by liberals to be one of the worst presidents ever. Then you have Obama considered by many conservatives to be one of the worst presidents ever, but there’s a lot of bullshit to that argument. If you look at the best presidents ever, Obama is probably ranked in the 70th percentile, where Bush is in the bottom quartile, but not among the worst.
He wouldn’t necessarily make it among the 5 worst presidents in history. He might make it somewhere between the 6th and 12th worst presidents. In any case, you have two presidents considered by two differing wide swathes of the country to be super bad, and America has survived that with its economy intact in terms of at least the stock and in terms first-level employment statistics.
Although, people like to argue, especially those that hate Obama, that the current unemployment rate is 4.7, which is good, but some like to argue it doesn’t reflect 90 million people who have given up on finding jobs, which I’m sure has a large bullshit component to it. Anyway, we’ve survived 16 years of political strife and the country is functioning well.
We’re about to see whether we can survive at least another 4 years assuming Trump serves out his term of unqualified leadership at the presidential level and Republican control at all levels including the legislative and executive, and soon to be the judicial, but with a population that is more against the soon-to-be government than perhaps ever before.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/09
Scott: With social media and people having narrow political views, people can have more information than ever, which can help if people are active in finding the information of the day. However, as with most people, the problem is the passive intake of information, which leads people into silos, as you noted with HuffPo, Salon, and so on.
Rick: Are silos the same things as bubbles? Scott: Roughly the same metaphor, you’re in a smaller worldview, or a narrowed perspective. Rick: Most people don’t search diverse or opposing viewpoints. I only occasionally read Drudge, but not too much. It annoys me. I never go to The Blaze or The Daily Caller. I’m not sure if it is if I can’t handle the viewpoints or the dumbness. There’s this young woman named Tomi Lahren.
She was going crazy about Meryl Streep – either pro or con. Her most annoying tweet was that Hollywood wouldn’t know hardworking Americans if it bit us on the ass. It’s dumb because she’s 24, and for all I know she has worked on TV and some congressional Republican campaign; whereas, I didn’t get to join the Writers Guild until I was 35 and had a lot of menial jobs. I cleaned a lot, a lot, of toilets.
When I get to work on TV shows, the work was no less hard, and maybe harder – working for a daily TV show was pretty much an all-the-time thing. You were either working on the day’s bits or jokes or getting ready for the next day’s stuff. It was at least 10 hours and more than that. It is a lot of work to do a good job. She is saying Hollywood elites don’t know what hard work is, which is dumb, hypocritical, and bullshit.
Scott: Does Hollywood lean Left?
Rick: Yea! Truth has a liberal bias, which may not be the case for some eras and some places. But, in America, right now and for the past couple of decades, increasingly, conservatives traffic in bullshit more than liberals do. Conservatives engage in more fake news.
Scott: If you take the Left and the Right of Hollywood, does Hollywood have less influence than it thinks it has with regards to the people it has in it – actors, comedians, writers?
Rick: Hollywood has less influence than it would like to have. It probably has less influence than it thinks it has. Celebrities have less influence than they like to think they have. When you look at some celebrities who are competent and well-informed, like Meryl Streep, if you look her up, and Trump calls her overrated, on Wikipedia, she’s been nominated for 409 awards and won 157 of them including Oscars, Golden Globes, and Emmys.
Scott: She’s batting at Babe Ruth.
Rick: Yea, she’s not a dumb person. She’s well-informed. She’s made her career out of figuring out how the characters she plays feel, which is not the worst way to understand people. A lot of people come to Hollywood to make it, but there’s a bias to not being stupid to people who do make it. A lot of celebrities are smart, and make effort to be extra well-informed about things they do support, like when Clooney testifies before congress.
When they testify, they are testifying from an informed point of view. When people say they’re full of shit or dumbass celebrities spouting off, that is frustrating for those of us who believe most celebrities are well-informed and not stupid about the things they’re talking about. As with any large group of people, there are some celebrities who speak out who are idiots, at least about the things they speak out against like the anti-vaccination people.
Where if you look at the science of it, they are almost entirely a good thing and objections tend to be based on dumbness and misinformation. Let’s take an example like a Clooney, a Clooney will not hesitate to go on the internet and figure out if the things he is talking about are true or not. They inform themselves. Then if they feel they need more information, they will reach out to people with more information within the field.
DiCaprio has probably spoken to a bunch of scientists about climate change. He is a bit of hypocrite by flying on private jets because they do pollute a lot. At the very least, he knows what he’s talking about. He is an interesting spokesperson to have for a cause because people like listening to him. He will get more attention than the run-of-the-mill climate scientist.
As opposed to people on the conservative side, like the senator who held up a snowball in 2016 and said that disproves climate change, where often on the conservative side, you find people who search out information and scientists only with an eye to find loopholes in commonly held scientific truths.
Scott: Also, sociological analysis, some sociological analysis of people known to be good observers like comedians, e.g. Paul Mooney or Eddie Griffin on the presentation of race in Hollywood movies.
Rick: Yea.
Scott: Which is sometimes outside of the political or scientific analysis.
Rick: Entertainment, most good entertainment, is based on presenting a nuanced view of the world, which is based on observing things and viewing the world as it is. There are various ways the world as it is does not get to the final product, but somebody who can intelligently observe and analyze the world is more likely to have success in writing and producing entertainment than somebody who is oblivious or is chained to a semi-false agenda.
Unless, they are selling to a captive doctrinally-anchored market, like you’re selling the Left Behind books. I read a couple of those things to see what was going on with them. I mean, they’re okay, but they’re not great. They are big, thick novels. It takes like 10 of them to get through the entire Book of Revelation. I didn’t read all of them. It’s like 4,000 pages.
Scott: That’s probably bigger than Game of Thrones.
Rick: Possibly. There are characters in them. One is an airline pilot, and misses the Rapture bus. He goes through all sorts of tribulations. We know how tall he is, what he likes and doesn’t like. You wouldn’t read these books for the wonderfulness of the portrayal of the individual humans, as opposed to another book that deals with another type of Rapture, which is The Leftovers by Tom Perrotta.
He’s written a bunch of good well-observed books. I’m not sure if The Leftovers is his strongest book. His strongest book might be Election or Little Children (which was turned into a movie with Kate Winslett). That’s a brutal, sharply-observed book. Election does too. It puts characters through their paces. The Leftovers is a better work of observed humanity than Left Behind, which just needs humans in place to move through the tribulations of The Book of Revelations.
As one general rule, if you like being entertained or moved by your stuff, you want something that is more like Tom Perratta than a Left Behind book.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/08
Scott: Social media is very custom as well, and this played a role.
Rick: Social media wouldn’t be as delicious as it is if it weren’t super targeted and individualized, which is made possible through massive computation, massive information processing. Social media rests on a foundation of masses of servers, hugely complicated apps someplace, feeding us what we want all of the time. So that we’re not just computing in our head. We’re interacting more and more, and exporting more and more of our personalities. We are still at a fairly non-immersive stage. VR is just starting to become a thing.
Scott: You have mentioned Zuckerberg making Facebook ‘telepathic.’
Rick: He said a couple of years ago that we’ll be telepathic, which means the best social media will get better and better at transmitting versions of what we’re thinking. Right now, we’re mostly communicating via words, but more and more via words that we’ve either selected or either personally collected or captured via a phone camera or phone video.
And what we’re able to transmit among ourselves will become more and more, will contain more and more information, reflective of our mental landscapes, we’ll more and more export the content of our thoughts. We’ll become less and less islands and more connected with each other. While this is going on, there will be a rising tide of sophisticated and to some extent self-directed information processors that aren’t human, and we will eventually become enveloped in the worldwide thought sphere. I think some people call it the noosphere, which means thought sphere.
Where there’s going to be a lot, a lot, of information processing going on and less and less of it going on in our meat brains, though, we will continue to participate more and more fully in this thought sphere. That will usher in the third big human, or if you want to call it post-human, because some people do, period, where humans don’t have dominion, but we share dominion with other information processors.
We become part of this worldwide information processing enterprise, which has both individualistic and group aspects. We’ll probably see all flavors of individual information processing and group information processing as we build more and more technology to make our thoughts accessible to each other and to build other things that have their own thoughts.
We can talk about some of the flavors – like some people will become the steroid abusers of thought. Where people, some people, will try to make themselves the most powerful information processors on the planet as individuals by augmenting their brains, other people will try to do this by using technology that allows people to bridge thoughts plus added thinking power – as groups. Some people will not be interested in building 19″ mental biceps that way. More people will simply be more and more linked computationally to other people.
I haven’t seen statistics, but it looks like one of those hockey-stick graphs. The amount of information that we share with each other per minute has to be like a 100,000 times more now than it was in the 1930s. A lot of that information seems like garbage. Russian videos of crazy Russian drivers, but still information. It is not like the information in the 1930s weren’t garbage, like Tiahuana Bibles were pornographic versions of popular comic strips, can’t get more garbage than that.
It just turns out that in the election 2016 that one of the aspects of this rise of personal information was that it kind of turns us more into pricks than perhaps we’ve been in the past, more individualistic, more entitled, more likely to say “F- you, everybody else.”
Also, more manipulable via personalized information, which is another thing. Once we get more and more immersed into the worldwide thought sphere, our ability to understand what’s going on will get worse and worse. Well, we’ll get better at not being manipulated by certain things.
When I was a kid in 5th and 6th grade, we were taught as a lesson in civics how not to be manipulated by TV ads. You are taught the various pitches that TV makes. There were a bunch. We were taught to see through them, whether we did or not. At least, somebody was trying to teach us that. At this point, we are probably pretty resistant to manipulation. But some forms of TV ads are pretty effective. Everybody has their bubble.
The 2 or 3 places I go to see the news every day are HuffPo, Slate, and Salon, which are all pretty liberal websites. Only occasionally do I go to Drudge to see what conservatives are thinking, but I can’t stay there too long because it pisses me off. I am in my own information bubble, at least I know it. There are a lot of people who are thinking they are getting the truth and who are at least as bubble-bound as I. I think that eventually we will learn to see through a lot of the content that comes to us over the internet. But there will be other means of streaming information into ourselves that we’ll always have something that messes with or will be beyond our ability to be manipulated by, as we move into the future – even as we learn how to not be manipulated by slightly older forms of information.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/07
Scott: This recent election with President-elect Trump was different than previous ones.
Rick:Looking back at WWII, WWII was America coming together to fight. The generation that fought WWII made sacrifices. Everybody made sacrifices. The people at war and the people at home. Gathering newspapers and scrap metal and willingly putting up with food rationing, gas rationing, people who wouldn’t normally go to work in factories going to work in factories. Americans fought WWII together. Americans did not fight 9/11 together.
Bush made it explicit. He said we tried to take action against the entities that committed 9/11 and told people to go shopping. There has been no draft for more than 30 years. Very small percentage of the population is involved with the military compared with past eras, and so most Americans were separate from the fight against people who attacked us on 9/11. We have a more individualistic way of being that is facilitated via social media and reality television shows. We always have had an individualistic streak.
Many guys in the 80s, including myself, walked around thinking of themselves a little bit as Rambo. Guys had it in the back of their mind that they could really take care of themselves in a fist fight or if we encountered a mugger or if we got involved in a road rage incident. We thought we could step out of the car and knock somebody’s block off.
Scott: So, America had a unified vision of their direction and their group, Americans themselves. So, they had an idea of themselves as a society, and the direction and place they wanted the society to end up.
Rick: WWII was a definitely clear war with a definitely clear enemy or series of enemies. The Germans had evil intent and the Japanese were pretty terrible too. We thought of ourselves as the injured party being compelled to enter into war because of aggression committed against us. So, we were unified in fighting a big evil threat, but then you had a lot of stuff like unified Americanism.
You had patriotism. You had the boy scouts. You had religion. You had high school. American high school was more or less a 20th century invention to give everybody an education in the general American society and principles of democracy to give everybody equal opportunity, whether it worked out that way or not. It was a comprehensive high school, meaning it encompassed everything.
Scott: Comprehensive high schools were to give Americans complete educations in the American way of life.
Rick: An American education, comprehensive high schools were, are, abridged versions of adult American life. They were little societies. My first high school had 2,000 students. My second-high school had 3,000 students. The first high school worked better. It was more of a society. Everybody felt as though they could be a part of something, fitting in some place. The 3,000 student high school in Albuquerque – Highland High, Beavis and Butthead’s high school by the way, was dominated by like 50 super cool students who not only dominated sports and student council, but also overpopulated the AP classes.
So, you had a group of super cool kids and a bunch of kids putting in their time like “fuck this.”
There was less civic involvement in the affairs of high school, but in the stereotypic high school, like Grease, or every high school movie ever. You are looking at an abridged version of society, of adult society, that is more vicious because people are just learning to behave in society and haven’t learned how to be over being assholes yet.
But in real life versus movies, I’d say that people are probably nicer in high school than post-high school because most people in high school are still living in family units where they have things taken care of for them, which means there’s less at stake and means people are slightly kinder.
I’ve been to a zillion high schools and feel that people are mostly nice in high school, or at least nicer in high school movies. Anyway, the things that drew us together in the 20th century as Americans. A lot or most of those things have eroded. The idea that being a boy scout or a girl scout. I don’t know the percentage, but it’s got to be pretty low compared to 80 years ago.
Fewer people are participating in the military. You used to have everybody getting called up or at least had to be examined to see whether every male could be a suitable soldier. He, the generic guy, had to be drafted in the 70s, where every male was at risk of being forced to join the military.
Patriotism has eroded into various ones like conservative and liberal, which are very different flavors right now. Family life has been subject to, or at least aspirational family life with 2.3 kids with a dog and a house in addition to a mom and dad who are married, erosion. That has eroded. Monolithic culture has to some extent eroded. We went from 3 TV channels to an explosion of individualised entertainment. So, we’re more individualistic.
So, collectivist slogans do not persuade us as much as they used to. The idea, which is probably more Republican right now, that people aren’t good at stuff should, maybe, be left to fend for themselves and live lives that aren’t as good if it is costing achievers. We can’t support everybody in the style to which everybody would want to be supported.
So, social media makes everybody feel special, or feel entitled. Drivers feel entitled. Not everybody, but a significant chunk of drivers feels entitled to drive dangerously while they absorb and interact with their social media, whether it is talking on a cell phone or more likely talking or playing games on a cell phone, or tablet, or whatever.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/06
Scott: What was this election? We have talked about this being science fiction election. How is it a science fiction election?
Rick: The presidential election in 2016 can be seen as the first science fiction election. In some obvious ways, in the late 60s, a writer named John Brunner wrote the booksThe Sheep Look Up and Stand on Zanzibar in which the president is a figurehead, an advertising icon, called Prexy.
You can see that with Reagan. A movie star becoming president. Not the brightest guy, but the guys around him running the show. Then with Trump being a reality star, among the other reasons that Trump wouldn’t be president without is The Apprentice. His 10 or 11 years on The Apprentice and being on TV, being America’s boss.
So, in a superficial way, we have that, and then you have Idiocracy. The president being a goofy figurehead. That doesn’t fit Trump exactly, or Reagan, in that they made decisions, have opinions, act on those opinions, and are not simply puppets. Although, they are more media focused than previous presidents.
They are more created by the media than previous presidents. I think there’s a deeper sense in which this was seen as the science fiction election because it showed trends in our relationships with AI and computation that will become more and more apparent and more and more important in the future. To set it up, I have to set up like 3 or 4 periods of human existence.
Let’s call Period Zero humans trying to survive like other animals on the savanna and other areas, where they tried to survive as small packs or tribes without much language, technology, or tools – scrambling to survive in the natural world and having no special sense of themselves.
But Period One is humans separate, beginning around 10,000 years ago when humans start to have language, toolmaking ability, and civilizations, and start to see themselves as special and different from the rest of the world. Until you have language, you can’t see yourself as much of anything except the way animals see themselves as individual operators, but not subject to even that much introspection because you’re trying to survive all of the time.
Period One as humans as separate and their own story, and narrative. It goes on for thousands of years. Humans interacting with the gods, and not wanting to anger the gods. They have their stories about the world, which, at least according to some religions, is made for us, specifically.
Period Two is human dominion, where we get the idea over the last thousand, and especially the last few hundred, years that we can do anything, solve anything, given technology and science and the world is ours to figure out, and that we’re not functioning at the whim of gods, which is the science point of view.
I would say that is the majority opinion right now. Yea, you can do a survey and find most Americans believe in angels, but most believe if you want to get something done it takes human action and planning, and technology, instead of prayer and gods.
I think there’s a further period that we’re entering into, which is the rise of computation external to human thought. A rising tide of computation, of information processing, in which we’re beginning to be immersed. There’s that old saying that no man is an island, which is similar to that Hillary saying, “It takes a village.” No one exists in isolation.
Or when Obama said, “You didn’t build that.” Which was purposefully interpreted by Republicans as Obama denying individual entrepreneurial spirit in some collectivist way, that is Obama saying, ‘Yea, you built your business, but you could not have done it without some things external to your business. With the rest of America, your business could not have been built.’ But, computationally, we have all been, largely, islands for all of human history.
Where almost all of the computation we do, all of our understanding and perceiving the world, takes place within our brains, the means that we have of sharing information are much more narrow-banded than the information streams within our individual heads, but that is changing. The 2016 election was different from every other presidential election in human history for reasons we are still trying to figure out.
One reason is you had two non-incumbents. Both of them flawed and not real popular compared to the 2012 election, which was Obama Election Part 2. Obama Election Part 2 had a lot to do with Obama Election Part 1. For the first time in 8 years, you have 2 non-incumbents.
For the first time in more than 30 years, you had 2 super unpopular non-incumbents. So, those things alone would make 2016 different, but in science fiction ways. 2016 is different because you have social media influencing people’s voting behavior more than ever before with the step up being huge, where 2012 was still about a charismatic known candidate versus a non-charismatic and bland candidate.
Those issues overshadowed technological issues in the election, though technology played a big part. Mitt Romney’s speech about the 40% of takers, which cost him. It was caught on somebody’s cell phone, but that’s somebody happening to have a video camera in place when Mitt Romney said something unfortunate said between him and a bunch of his donors.
But in 2016, not only do you have the election influenced by the steady stream of ugly information about the Democrats obtained by hacking, you have people’s opinions and voting behavior being influenced by their relationship with social media, which is this giant external wad of computation and interaction.
With certain upshots, certain consequences, one thing is everybody feels super actualized and more important than they would feel otherwise. Hillary’s slogan was “stronger together.” But what you have with voters, thanks to their personal relationships with social media, feels more important than people felt 10, 20, or 30 years ago because everybody has a personal voice in social media, a personal megaphone.
You can talk to anybody on social media. You can comment on any story. You can get a personalized feed on the social media you participate in: Facebook, Instagram, Twitter, which leads to a feeling of entitlement.
It is consistent with Trump’s reality show entitlement. Trump is this guy of no special ability. He is not a trained actor. He is not a beautiful actor. But through reality television, he has been able to convey his…being for more than a decade. He’s a skilled exploiter of media including social media.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/05
Scott: That’s some background. What will be future wars?
Rick: Future wars will, obviously, be fought in a variety of ways including things that aren’t clearly combat along the WWII model. But I think when people talk about the future of war, and will there be war, I don’t think nuclear weapons can be left out of the discussion. The United States and Russia each have over 7,000 nukes.
I think in third place might be France with vastly fewer nukes, maybe around 300, then you’ve got Pakistan and India, which might have 150 each. I’ve seen the list. Israel maybe with 50 or 100. The deal with nukes, I think, is that when there’s the possibility of something being used, and that possibility exists for a long enough time. Eventually, that possibility will come to pass.
If there’s a 0.1% of an earthquake per year, there’s a fair chance that an earthquake will happen with 1,000 years. There’s a fair chance that a 1-in-a-1,000 per year thing will happen in 1000 years. And it’s almost inevitable that something like that will happen, this 1-in-a-1,000-year earthquake will happen in 10,000 years. There’s a non-zero risk of a nuclear weapon being used per year. Eventually, you will see a nuclear weapon used.
You could argue, or I tend to believe that it is probable, that the use of nuclear weapons will not be what people have feared since WWII, which is a massive use of nuclear weapons between the US and Russia, the US and China, or China and Russia. Any of those. Instead, it is more likely that you’ll have a smaller country with a smaller nuclear stockpile being controlled by a psycho a-hole not being controlled by his political system, like Kim Jong-un.
He’s more likely, I think, to launch a nuke than Russia to launch a nuclear attack. Although, the US and Russia have more to lose via a nuclear exchange, and have more controls in place. It is more likely that you’ve got a smaller crazier nation, or you have non-state actors getting a hold of nuclear material and setting off, probably not a functioning nuclear bomb but, a dirty bomb, but one that doesn’t successfully undergo fission.
Instead, it has a packet of radioactive material that gets distributed across a few hundred yards via a conventional explosive, which would scare the world almost as much as a nuke because most people don’t understand the difference between nuclear material distributed and scattered via conventional explosives and nuclear explosives.
Scott: It would set a precedent, too. It would provide the possibility in the minds of bad people.
Rick: Sure, but I think that would mean somebody managing to do that. What has captured the imagination of terrorists since 9/11 has been easy things that kill a lot of people, grabbing a plane and flying it into a building turns out to kill a lot of people without a lot of having to build weapons. More recently, hijacking a truck and driving it through a crowd kills a lot of people without having to build any weapons.
It scares people because planes and trucks are everywhere. So, if some group or person were to set off a dirty bomb, that would capture the imagination in a new horrible way, but it is not likely to happen a lot. At least, until, the first time it happens, but it is more likely than a full scale nuclear exchange among super powers.
Scott: What about narrow artificial intelligence designed to combat systems specific to nations, integral to their infrastructure? I do not a mean science fiction movie or a takedown from AI becoming conscious and destroying everything human. I mean the notion of someone design an artificial intelligence geared towards taking down specific systems within nation.
Rick: Some kind of analytic system that takes a look at the distribution of ISIS forces across Syria and Iraq, and trying to determine the optimal distribution of resources. Some kind of AI-based analytics for some specific military intelligence.
Scott: That would be half. The other half would then be the computer program can infiltrate the computer system and take it down. You can have some nuclear reactor, and it takes down its computer system.
Rick: We know that Iraq’s centrifuges were attacked by a computer worm or something.
We took over their centrifuges and made them spin so fast they wrecked themselves. That aggression will continue. Yesterday, in the news, or the day before, it came out that there was evidence of Russia attacking or hacking into Vermont’s power grid. Anyway, it was into part of the US energy infrastructure.
All three major – the US, Russia, and China – countries have many people working. It is their normal jobs. I’m sure. It is their normal jobs to be hacking into other countries’ internet and computer systems. We are hacking each other all of the time now. You could say right now there is ongoing cyberwar. Although, mostly, there’s ongoing hacking going on. There’s the actual aggressive acts using the hacks, which are still only occasional, I guess.
You have, along with the constant hacking by state actors, state actors working in concert with private entrepreneurial hackers. In Russia, I’m sure the government hackers sometimes team up with freelance hackers to go after our stuff. I don’t know if the NSA ever uses freelancers. I assume that in the US there’s a more official division than the NSA and the CIA, and whatever other agencies do our hacking, probably like to think of themselves as competent to do it without having to bring in freelancers.
And would feel it would be kinda criminal to bring in freelancers, whereas Russia probably has less qualms about that, but there’s constant hacking among bigger countries and India’s in on it too. There’s freelance hacking going on every place. Stuff that isn’t hacking, but isn’t exactly kosher.
This isn’t war, but it is bullshit. In that, I can go online and find somebody in Bangladesh who can sell me 1,100 fake Twitter followers for ten bucks. In fact, I do this a lot. I go online. I find a vendor. Usually in a third world but technically able country, a lot of people do this in India, Sri Lanka. I try not to business so much in Pakistan because people doing this from Pakistan…I don’t want to be supporting who knows what.
It’s a big creepy world of people doing bullshit online in addition to a big world of people doing legitimate business online, the world of cyberwarfare is in itself hard to think about with the clarity that we think about WWII. There’s too many moving parts to it. Most Americans don’t know how to frame the Trump victory.
There are so many moving parts to it that it is completely confusing. It is similar to Brexit, where I’m sure if you’re in Britain or just looking at Britain – how that happened. The Trump victory and Brexit are both things that the fair majority of each nation don’t want. Yet, they still won electoral victories. It’s confusing to people. Both things consist of many forces whose affect on the process are hard to judge.
When you want to talk about the current state of war or the future state of war, those things are subject to similar confusion because there are so many moving parts, and the size and the power of each of the moving parts are hard to judge or to fit into a picture that can easily fit into your imagination.
So, we have countries and individuals who are constantly committing aggressive acts against other countries and individuals or preparing to do so. We have no idea the extent to which this is going on, and no idea the ways in which this is going on.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/04
Scott: That leads to thoughts about the drone campaign, ongoing, and cyberwarfare by Russia, as you noted. The future would seem to then presage more cyberwarfare and more drone, or at-a-distance, mechanized warfare.
Rick: Let’s go back to the WWII model of warfare, which is nations fighting each other using everything they have, and what makes wars like that, and so, I don’t know that much history, but one thing that makes for big national wars is nations thinking they can get away with conquest, or aggression.
To some extent, some nations feeling aggrieved. Certainly, that is what Germany was feeling, or at least Hitler was able to exploit the national feeling of Germany because Germany felt cheated by the Treaty of Versailles that ended WWI. That Germany felt put upon. That they were blamed for everything, made to pay for everything, had land taken away. So, they had a bunch of national grievances.
So, I assume that’s a cause for big national war. I guess another cause for war would be the feeling among nations and national leaders that they can’t get what they need or want via less belligerent means. And to go to the modern means of war, war has often been seen as a means of last resort, though not always. I don’t think when the Greeks and Romans fought wars that they saw wars as a means of last resort.
They saw them as a norm, especially the Romans who were constantly on a war footing. They kept doing their business on a framework of war: ‘we’re going to come conquer you via fairly warlike methods, and then we’re going to incorporate you under the empire.’ Since they were constantly at war, I don’t know if their wars were as brutal as other countries. War was their deal.
I think they made war more of a business than a bloodbath. But I don’t know that much history. In more recent times, war has been seen as what happens when you exhaust other means. And as we come up with new ways to fight war, what war is changes, and a drone war tends not to kill the people flying the drones, I don’t know that we’ve lost any American troops to drone warfare since we’re the ones using drones to target missiles and people.
Although, you could say some Americans are the victims. The victims of the drone attacks get pissed off enough to commit terrorist attacks. Some Americans are victims of the terrorist attacks. But drone warfare takes war fighting away from troops in the field to some extent, and then cyberwarfare is a form of warfighting that is even more remote from what we think of as combat than drone fighting. To the extent where it blurs the line between war fighting and getting what you want via other means, the whole dividing line between war and not war becomes blurred, in some good ways and some terrible ways.
The terrible ways are people don’t even realize they are in a war. Russia pretty much committed an act of war against us in screwing up the election. Now, there are a lot of other reasons that contributed to a less competent politician becoming president, but you can argue fairly effectively that if Russia hadn’t helped out that the election wouldn’t have gone the way it did, and the US will be less effective politically, more divided. The US is just worse off with the outcome of the election.
Which makes Russia more powerful, I think for the fourth year in a row Forbes has named Putin the most powerful person in the world. He’s going to be more free to do what he wants due to the outcome of the American election. That was war. He won this battle. But it doesn’t feel like war. It feels gross and confusing and disheartening in a way that we don’t want it. Obama just kicked 35 Russian diplomats out of the country, and that feels more of the right scale than, say, ‘I had to launch missiles at Russia.’
It is confusing. I just saw a survey that more Trump voters by almost 4-to-1 approve of Putin than approve of Obama. 35% of Trump voters approve of Putin versus 9% approve of Obama. That is effective war fighting. Anyway, we don’t have a clear view of what war is, the means of fighting war. There are more and more ways of handling international conflict. And when I say “international,” I mean conflict among nations.
There are, since 9/11, more conflict that is not based in nations, but is based more in, you could call it, religious extremism. But it is al-Qaeda and ISIS, and whatever you consider them. Yea, they are Islamic extremists, but they are not just that. Because, really, they use Islam as an excuse, but they are really a bunch of assholes who want to kill and be pirates…
(Laugh)
They are not a lot different in certain ways than warlords in some ways. They want to set up little empires.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2017/01/03
Scott: War is a perennial human activity. How will war affect the future durability of nations? How will this change in the future in general?
Rick: When you mentioned that we’d be talking about the future of war, I realized that I don’t know what I’m talking about when I’m talking about war, and most people don’t know what they’re talking about. When you talk about sex, sex is pretty specific in its meaning. Although, it has a lot of related activities and behaviours, but sex is pretty pin-downable. Even though, it is fairly central to the human landscape.
War is very nebulous and hard to think about clearly. If you go to Wikipedia and look at the list of wars by death tolls, you haven’t heard of most of these wars. And if you ask most Americans what the longest American war has been, most will war WWII. Some will say the Vietnam War. Some will say the Iraq War. It is pretty much the Afghan War, which has been going on for 15 years. We still have troops over there.
Even though, peace has been declared at various times. When Americans think about war, the model they have in their heads is, or Canadians or anyone in North America: what is the longest war?
Scott: If just wars, then The Hundred Years War comes to mind, or more typical ones like the Gulf War or the Korean War.
Rick: When you ask people to describe or name a big war, typically, it is WWII. It is the war on the tip of most people’s minds in America as being a big typical war. The kind we don’t want, the kind we fear, and the kind that typifies war. It was America’s last war. Vietnam, Korea, the Gulf, and Afghanistan and Iraq, none of these were declared by an act of Congress. I believe Congress has been asked to help the President declare war in some of these instances, but he pussed out. They were in support of the Iraq War, but that backfired on a bunch of people.
But WWII have aspects that make it clearly a war, war. An evil enemy, nations as enemies, nations fighting with each other, a clear beginning for us, at least, with Pearl Harbor, a clear end for us with the atomic bombs dropped on Japan. A Triumph for us. One we can feel good about; a triumph over evil. Then there are subsequent wars, we don’t like thinking about them. Korea, most people don’t know what was accomplished, if anything.
Vietnam, it seems like a loss. Iraq seems like a bummer. In that, most people feel, at least, vaguely that we shouldn’t have gone in there. Or if they support the war, they support it for bullshitty reasons. The Afghan War seems like something we should’ve done to the extent that people think we should have done it, but most people don’t even realize that it’s still going on and may not realize that it is even a war. Even though, you can argue that it is the longest war in American history.
It has only killed about 1,800 Americans in combat compared to WWII, which killed about 300,000 Americans. Vietnam killed 53,000 Americans in combat. So, our most recent wars like Iraq have killed only a few thousand. Our more recent wars have been more nebulous, haven’t required the level of national sacrifice WWII did. When George Bush said, when went to war against the people that did 9/11, he told people to go shopping and support the American economy.
(Laugh)
Even though WWII is the one that we most like thinking about, and with WWI it isn’t clear what we accomplished, WWII is our preferred war, but is atypical in its clarity. Most wars are messier. So, we have the wrong model for war when we look to WWII. So, we don’t really know what we’re thinking about when we’re thinking about the future of war because we’ve been at war since 9/11, but most people don’t feel as if we’re at war, though they do feel that things are terrible in the world because of terrorist attacks.
They feel like things are in some ways worse than ever, or can be convinced into that, but when you look at the number of casualties due to terrorism to the number of casualties due to the big wars in the 21st century. We’re doing pretty well. Terrorism functions to create terror and also a lack of clarity. I don’t know how sophisticated terrorists are when they do acts of terror, but I don’t know if they are aware how their actions affect people’s thinking. But terrorism causes confusion and makes people misunderstand the world via horrors.
One guy, recently, was dressed in a Santa outfit and killing dozens of people. So, we need to pin down what war means a little bit before we can talk about the future of it. We can see some trends, which may or may not be actual trends. You haven’t had a big world war since the last one ended more than 71 years ago. Unless, you count the Cold War, which was a different kind of world war. But we haven’t had one with a bunch of battlefronts, combat, planes, bombs, hundreds of thousands and millions of troops and casualties.
But you look at the timeline, and I mentioned this before, of huge world conflicts, 71 years doesn’t necessarily mean the end of big wars altogether because according to some ways of classifying wars, then big worldwide conflicts happen every 150 years. If you haven’t had a war in 71 years, or if you haven’t had an earthquake in 71 years, and earthquakes happen on average every 150 years, it doesn’t mean earthquakes are over. But if you look at the 71 years since WWII, you can see trends, which like I said can or can not be trends.
Fewer casualties in wars. Unless, you count the genocidal wars in Africa. More mechanization and remote fighting of wars. Different means of fighting wars. For the first time in American history, the American president was elected, in part, because of an act of cyberwar by Russia.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/31
Scott: In standard Big Bang cosmology, the issue is early universe galactic formation including the black holes, which become massive – 10% of their galaxy in mass relative to the stellar masses in all of the stars in their respective galaxy.
In IC, the issue is new ideas like ultra-deep cosmic time, proton-rich and neutron-rich galaxies, and the persistence of galaxies over ultra-deep cosmic time, and the persistence representative of information processing over similar time scales. There’s a cycling of galaxies and in information processing. How do these galaxies stay lit?
Rick: One solution is that galaxy could stay lit if a black hole is constantly vomiting energy or information into the galaxy. If a galaxy is a big ‘ol information processor and stars are little sub-processors, then maybe the central black hole is spitting out an information feed in the form of matter, which is agglomerated by or absorbed by the rest of the galaxy and processed via how stars shine, via fusion.
That turns out to be a hard argument to defend because if you end up with a central black hole spitting up information for a hundred million years. You’d have to also figure out. You’ve got a lit galaxy, but there aren’t some galaxies a million times bigger than some galaxies. You might have a few, but not commo.
The ratio of the smallest galaxy to the biggest galaxy is probably not more than 2 orders of magnitude, say 100 times bigger than the smallest galaxy. If the central black holes are spitting out energy, there has to be a way for a whole unused chunk to not be part of the galaxy.
Maybe, it would fall into the black hole. It doesn’t seem that unreasonable to me. You’ve got an information feed across tens of millions of years. Under IC, a thought, a complete wave of information processing, takes roughly as long as the apparent age of the universe.
The universe changes its mind on the scale of ten billion years or so, as a clock time. So, it doesn’t seem unreasonable – unless you think the whole thing is ridiculous – that a vomity black hole will spit up stuff for tens of millions of years and old black junk will fall into the black hole at some roughly equivalent rate.
You could view, don’t know if this is geometrically right, a galaxy as a kind of a rotating donut, say. This isn’t right geometrically, but it is okay in terms of picturing something.
Imagine if you’re grabbing and rolling the sides of a donut – the you unroll a sock or unroll a condom, so that as you rotate it out of the center (you’re rotating the ring) and you’ve got ring stuff coming out of the donut and falling back into the center on the bottom.
You’ve got a shower of matter falling out of the black hole and burnt out matter falling into the other side.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/30
Scott: With this ‘app’, with this set of persistent information processing ongoing in the structure or the material framework, how does this tie back into blackish holes and the principles of existence under informational cosmology?
Rick: Your hoping to get laid apps are probably triggered, especially if you’re a young man – but they aren’t always on. There is a zillion of them. Whenever you are awake, you are having words spontaneously form that are relevant to your moment-to-moment experience of the world.
I suspect most people have some sort of internal dialogue to help them contextualize their surroundings, things. If you’re walking down the street, you see and hear stuff. What you see and hear are a part of your consciousness, walking along, you say, “Wow, those are some ugly shoes,” or, “I hate that music blasting out of that asshole’s car.”
You don’t say those things. But there is a general word sense on. Some people have more semi-impressions of words. Your word apps are mostly on. If you were looking at, or arguing that the, universe is a model of the information that is in an information processor with our consciousness being a model of such an information processor, you would argue, or I would argue at least that, some physical presences, which would include bunches of galaxies, are always going to be a part of the active center.
The equivalent of word apps or the moving through physical space apps. You’re always going to need those when you’re awake. Those will always be in the active center. You’ll need mechanisms. Galaxies that use up their fuel will go out of the active center.
So, you’d think central black holes in galaxies might have some role of keeping galaxies lit. In that, you’d expect that a goa that is always part of the active center would have been lit for many tens of millions of years, which would mean the central black hole in IC sees a more expansive view.
Hawking, and other people in his area, has spent much of his career trying to figure out what can or can’t happens to information around and inside of a black hole because there are principles of conservation of stuff. You shouldn’t be able to get rid of all of your shit by dumping it down a black hole, or maybe you can.
No where in the universe can you erase information that you can by dumping it down a black hole, which seems to scramble it. But there are new theories that information is frozen as holograms in the event horizon. Hawking has spent decades trying to figure out and arguing with people about what happens to information going in and out of a black hole.
Under IC, with its looser rules, it is easier than standard physics to get in and out of a blackish hole. You’d expect black holes to have more flexibility in terms of what is going on in them with regards to information, from black hole to black hole across galaxies.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/29
Scott: How heavy are the blackish holes – compared to the Sun? How many stellar masses? Also, why so dense and old? How does this correspond to the armature?
Rick: Black holes at the center of galaxies run anywhere from a million stellar masses, masses of the Sun, to probably tens of billions. It is a bunch. It is as if you took up to 10% of the mass of a galaxy existing just in the black hole in the center, though not usually 10%, probably 1% or less.
Still, it is a huge number equivalent to the number of stars in just one thing. Under Big Bang physics, you’d be able to argue, I guess, that this thing formed because you had a galaxy 12 billion years ago, and things formed as they crashed into each other.
They gave up all of their mutual kinetic energy without the orbital energy in the center of the galaxy. This happened a lot in the early life of the galaxy. In the early life of large sets of orbiting bodies, you have chaos that gets straightened out by mutual collisions and interactions until in an old solar system like we have, which is probably 5 billion years old.
You don’t have crashes that often. You had crashes until things straightened out. They crashed until they formed the planets and the Sun, until things worked out. Same thing for a galaxy. Things coming together, clunking up, falling into the center.
You’d expect for there to be some totally big thing at the center of the galaxy for a lot of the early crashes on an early scale. I don’t know if that’s enough to explain the massive size of the black holes at the center of the galaxy.
Under IC, the massive black hole exists because the universe is older by many factors. If those central blackish holes in the center of galaxies had more than 12 billion years to aggregate – we also argue blackish holes are able to interact with the galaxies that contain them.
You’d expect under standard physics something different because the gravitational well is attenuated and is mediated by the exchange of information between the black hole and the stuff that surrounds it.
I suspect that galaxies have roles in processing information. Looking at your brain as it processes information, some your apps are always on when you’re awake. These are always running. Those that help you move through and understand your surroundings.
Then there are other apps that only come on when needed. How to behave when you feel as if you are in danger. Well over 99% of the time, unless you’ve got some crazy life, you don’t feel as if you’re in danger. So, your danger apps are not usually on.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/28
Scott: Why blackish hole rather than black hole?
Rick: Most galaxies have a huge friggin’ blackish hole at the center. Big Bang physics says black hole, which is just a thing which has so much matter in so small a space that even light can’t escape. It doesn’t have more suck power than something of similar mass, but large diameter.
But anything sucked in is not getting out because it would have to move faster than the speed of light to get out. It is a super suck thing if you happen to fall into it. Under IC information processing view, even though black holes are the ultimate suck things, Hawking showed that stuff can still escape, kind of, through Hawking radiation.
It is where a black hole exerts so much force on space or tension that the tension can be relieved by turning some of that tension into matter, where something right on the horizon of the black hole.
The space on the horizon of the black hole can get pulled in half, into a couple particles. One of which escapes the black hole and the other is sucked into it – like a snapping rubber band, like -ba-ding! It hauls ass away from the black hole.
It reduces the black hole’s mass until eventually over ridiculous amounts of time, which can include quadrillions and quintillions of years, a black hole could evaporate via particles created by the tension that the black hole exerts on space because the tension contains energy.
Even a Hawking black hole is only blackish, it is not fully black because stuff can’t escape because in a crazy event horizon, or some horizon, creation. Where else would it be? Under IC, black holes are even less black and more blackish.
In that, the gravitational, extreme gravitational, field that the black hole exerts on itself and surrounding space under IC is a collaboration between the black hole and surrounding space. Some aspects of black holes’ extreme gravitational force are attenuated because the clack hole itself has pulled itself out of the affairs by having a lot of interactions just with itself.
You could view the blackishness, the degree of blackness of a black hole, is a measure of the ratio of physical interactions just within the black hole, and those physical interactions going on between the black hole and the rest of the universe.
Since it is a ratio of a finite physical interactions inside of the black hole and a finite physical set of interactions outside of the black hole, that guarantees you’ll never get the number needed to get to the infinity. That’s why blackish rather than black hole.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/27
Scott: With respect to the galaxy-size, so we’re going to scale down and away from apparent T=0 to individual galaxies, those are in either of two classifications: proton-rich and neutron-rich, which are new.
Proton-rich are likely to be younger, active, and not burnt out. Neutron-rich are after all of the proton energy has been burnt out. When you’re burning high-proton galaxies, and they are alight, they expand space and time moves fast(er).
But over time, the space they inhabit collapses, over deep time, and the protons run out, and they neutrons fill them up. You get a neutron-rich galaxy, like embers left burning after a fire.
Rick: The universe has roughly 10^11 galaxies. New research says it might be more than that by a factor of 10, and the average galaxy contains about 100 million stars. If you’re developing a model of the universe as information processors, you’d expect galaxies to be some kind of processing unit.
Given that there are so many galaxies, and they fall roughly or have a not completely wild variation in structure, a galaxy is a blob of stars. The blobs can have a number of different structures. They can have gas and lots of other stuff going on.
But a galaxy is a relatively definite agglomeration of matter. You’d expect, if the universe is an information processor, then a galaxy has fairly specific roles with the processing and storing of information. It seems like it could be a given. There are other units that fit, if indeed the universe is an information processor.
Galaxies are made of a hundred million stars on average and other stuff like interstellar gas, quasars, blackish holes, and stuff like planets. A bunch of stuff within galaxies. One thing you definitely have in galaxies, for sure, are stars. Stars have a specific information processing role, and stars are made of atoms. So, atoms have a fairly specific information processing role.
You’ve got cars made out of atoms. Atoms stick together in specific ways that are useful for making your car go. Tires, the tire assembly that include the wheel too. Altogether, the car works like a car. But you can break down the cars functions are various scales to talk about the roles of tire atoms. Atoms in a tire are linked together flexibly so the tire can grab the road.
The atoms in the engine block are linked together fairly rigidly so the engine can work like the engine. But you can talk about the various components and their various functions and how they fit into some larger thing. You would expect galaxies to have some larger function in the overall business of the universe.
You were talking about new galaxies that were burning protons through fusion, nuclear fusion, which means you take an element that is richest in protons, which is hydrogen. It is close to 100%. Its nucleons are close to 100% protons.
When you can burn it through fusion turning it into helium, where its nucleons and helium, around half of the nucleons are now neutrons, they are protons who have fused and become neutrons. You can’t burn neutrons.
But you can probably do somethin’ with them in a neutron star, but under normal physics a neutron is basically a burnt proton. A young galaxy, according to big bang theory, starts out being a bunch of gas, interstellar or intergalactic gas, that has come together – tighter and tighter and tighter as it forms a blob gravitationally.
And that gas is roughly ¾ hydrogen and ¼ helium left over from the big bang and some trace elements, as the gas further coalesces into proto-stars the gas clumps up even further to the point that the pre-star.
There’s enough gravitational pressure, the pre-star coalesces, and eventually there’s enough pressure to cause nuclear fusion when you start turning protons into neutrons when you smash them together under tremendous pressure.
Hydrogen nuclei quickly progress from deuterium. A hydrogen nucleus is one proton, and you can fuse them and make deuterium which is one proton-one neutron, and then tritium which is one proton-two neutrons.
Then you hit a stable point when you get to helium, which is two and two. When you do enough of this, you can burn helium and turn them into even heavier elements. Under most circumstances, depending on the size of the star, oxygen is a stopping point for a lot of stars and iron is a stopping point for a lot of larger stars.
And then you’ve run out of fuel. Same way, you can only burn a piece of paper once. All of the chemical potentials to release energy have been released and now the paper is ash. You’d have to turn the ash into something that can burn, chemically. You have new young universes that are proton-rich, able to light up and burn all of their protons.
Then you have all of these neutron-rich universes in which everything is burnt up, and burnt out. You’ve got white dwarfs, brown dwarfs, blackish holes. This is after 20, 40, 50, 100 billion years. Most of everything is burned out.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/26
Scott: What does this definition of T=0 imply under IC? It’s an older universe.
Rick: In fact, a lot older because it would take many millions of light years to get to that star, but under IC we suggest that T=0 is not simply an echo of olden times close to when the Big Bang was, but that the Big Bang expands part of the universe at a time. There is more than one Big Bang. The universe is a series of biggish bangs that open up parts of that universe from across time. It is a series of expansions and contractions, not an oscillating universe, but more like a boiling universe.
Different parts of the universe bubble up over time, but there is always kind of an active center that is the bubbled up part. Some parts of which are always existing in the center because they are made of bubble power because they are relevant informationally. They were part of the outskirts that are bubbled up into activity as it is needed, as the information they contain becomes relevant and the stuff that is not bubbled up exists in a space and time that we call near T=0, where it looks like the conditions are time is slow, space is more collapsed, and it looks more like the beginning of the Big Bang around a time 13.8 billion years after the Big Bang. We talk about T=0 as an entity that exists more or less simultaneously with us.
By the time you would get back to T=0, it wouldn’t work because it would take you 28 billion years even travelling at the speed of light before you got anywhere near T=0. I started thinking about this stuff in 1981. I saw that there should be at least a metaphorical relationship between the structure of the universe we live in and the structure of the information in human consciousness or any consciousness. Ideally, there would be more than a metaphorical relationship.
There would be an exact mathematical tool set to translate from physical space and time and its rules (the rules of universe) to the rules of information within a conscious entity, or within a self-consistent information processing entity. One promising metaphorical aspect is that the neighbourhood around T=0 – the apparently young part of the universe – looks like it would be a good place to store information, which is contained in a system of information – but that isn’t relevant and active given the current set of information being processed in the active center of the universe.
Like your brain, you have a bunch of apps in your brain that are running and relevant to what you’re doing or experiencing, and then you have a bunch of other apps that don’t apply to your current situation or current needs. The information contained in the dormant apps may not even be consistent with the information contained in what you’re currently processing.
Inconsistent information systems can become consistent if you bubble them up and crash them into each other. F. Scott Fitzgerald said the mark or the sign of an intelligent mind is being able to keep simultaneously contradictory ideas in mind. You can entertain contradictions.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/25
Scott: Define T=0.
Rick: In Big Bang physics, in any reasonable physics, the farther away you look into the universe on huge scales, many millions and billions of light years, the further away you look the further away a star and galaxy is then the more in the past you’re seeing it because the light has taken millions and billions of years depending on the distance to get to you.
Since you’re looking at something in the past, you’re also looking at something younger. The universe is suffused with Big Bang radiation, which consists of super old photons that are close to 13 1/2 billion years old and they come from a time when the universe was very small and very young, close to what we’re calling T=0.
But under Big Bang physics, the whole universe ages and expands at the same rate, so even though you’re getting photons from a young universe. There is no young universe to be found anywhere in a big bang universe. By the time you got to the place, to the star that you saw as being very young, it would take you so long to get to the star plus other effects, the star would be at least the same age as where you left.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/23
Scott: Why isn’t arbitrarily large prohibited?
Rick: Multiple Worlds Theory is annoying because it implies all of these worlds have to exist, but IC is similarly annoying in that it has a large set of permitted worlds. We don’t have to deal with them because we live in a definite world that we know to exist and we don’t have to give every possible world in the set that same consideration of the world we live in ourselves, but you have to give it a mathematical existence. If it is not prohibited, it has to exist. That is an annoying part of multiplicity. Also, the Ladder of Minds if all universes need a containing armature, then they need a ladder all the way up.
You can say that parsimony is only applicable in certain contexts in the way entropy is only applicable in certain contexts and you get trouble if you overextend it.
Scott: Because it is a principle not a law, and Ockham came up with it in the 14th century. He came up with it in a conceptually simpler universe.
Rick: But it is a good law because it works all of the time. In most cases, it works. Entropy is similarly a powerful concept. It allowed human thought to move forward, but it doesn’t mean that those principles apply in every single context.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/21
Scott: When I think about structures like the Sun or the shell, the very hot shell, of things being sucked in or rotated around the black hole, or even the radiation that it has, in a way, over long periods of time, it is like having a heater in your room.
It is keeping things at a certain relevant temperature for some balance between order and disorder that might be necessary for certain types of information processing that are more efficiently done, from our perspective, temperatures or, from the universe’s perspective, kinds of information processing. It could be the speed of processing. It could be the complexity of processing. It could be the precision of processing.
Rick: It’s like you’re asking, “What might be the information processing nature of the universe as seen in solar systems, and other places, that has consistent long-term inputs of energy?”
Scott: Yea, big, definite, durable structures – solar systems, suns, planets, galaxies, upwards to filaments – big stuff relative to us. Some of them, like the Sun, are keeping heat. They’re keeping things – things are still cold – relatively warm. Like emotional values, they aren’t precise. They are fuzzy. There might be a helpfulness in fuzziness in some informational valuations rather than high levels of precision.
Rick: In terms of solar systems and the development of increasing levels of order in the creation of life, you need an energy gradient. You need an energy source. Energy needs to flow through a system to generate order. It can’t stay in the system. Energy has to enter the system, do work that increases order which also creates waste energy, which has to leave the system before it swamps the system with disorderly waste energy.
One way of looking at it is Maxwell’s Demon. It is imaginary. He is like the less well-known version of Schrodinger’s Cat. He is an imaginary being you use to discuss a scientific idea. Maxwell’s Demon works to reverse entropy. Let’s say you have a coffee cup, your coffee cup is divided between the outside and inside. Put in a barrier to divide the coffee, and say your coffee is lukewarm, you hire Maxwell’s Demon that is able to grab hot coffee molecules, dump them on one side, and cold ones and dump them on the other. He does a bunch of work and after he does a special amount of work. You have warm molecules on one side and hot molecules on another side and you can enjoy your coffee.
The deal is, if you can do the math on that and can imagine Maxwell’s Demon doing that, if you’re in a closed system, say there’s a dome over the coffee cup, by the work the demon does separating the cold and the hot molecules generates so much waste heat that everything heats up and when you’re done you don’t have a cold side and a hot side. You’ve got everything hot because the demon has created so much waste heat separating the molecules.
The deal is, the work it takes to increase order and separate hot from cold itself generates disorder. You need to attach a vacuum hose to the demon’s suit, say space suit, that sucks away waste heat. Otherwise, that waste heat contaminates the work you’ve done and in fact negates it. It is part of the deal that in a closed system disorder can only increase. If you have a demon that only increases order, the work he does by increasing order actually creates waste heat that destroys the work, you need an open system, which we have and solar systems are.
Heat comes from the Sun, is absorbed by plants, is stored in chemical bonds via chlorophyll. Photons from the Sun build energy storing molecules that can be tapped later to release energy to do other stuff, for movement and thought and for plants to be able to build the plants bigger to be able to store more energy, but when you build the molecules via absorbing photons there’s waste energy from doing that.
You got to get rid of it, which the Earth does by radiating waste heat out into space. So, when you have climate change, schmutz in the air, C02, blocks a lot of the waste heat from escaping. You have problems on Earth if you can’t dump waste energy. The Earth, the Solar System, are open systems that can dump energy into space. Space itself can dump energy by photons traversing space and it too can be considered an open and entropic system.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/19
Scott: If the universe is net negentropic, what happens a quintillion or quadrillion years into the future? What if the universe is net entropic?
Rick: The universe is defined, I believe and quantum mechanics suggests, by its interactions. An entropic universe or heat death universe, or open universe, keeps getting bigger and bigger. How does it define itself? If things get farther and farther away. There’s less and less energy. All of the photons have already flown away.
If the universe is basically a giant gun fight among all of the particles and the particles understand where they are versus everything else – pa-choo, pa-choo, pa-choo, pa-ting, pa-ting, pa-ting, then an entropic universe can’t even be defined because there’s very little exchange of defining information via radiation. Everything is too far away and too cold. So, F- that universe.
A negentropic universe is defined by the information in it as long as that information is interacting, where if the universe is a giant gun fight then you can have the active center where everybody is communicating with everybody else via radiation.
You’ve got the more collapsy T=0 outskirts, where information is preserved even though it’s not part of the gunfight. There’s not enough time for that stuff to need to be defined. The lack of stuff going on means a lack of time, which means the information doesn’t have time to break down.
So, you’ve got a cold storage, which is near zero-time storage. If you had the best refrigerator, the best one you could have, it would be a silver sphere where you put your Chinese food in it and no time passes within the sphere. It doesn’t even have to cool down. Put the food in, it is a stasis sphere.
You go on vacation, comeback 3 weeks later, take out the Chinese food that has experienced no time. So, the food is still fresh because it has experienced no time. T=0 is like storage. You might be able to store inconsistent information in a stasis sphere, basically, because say the universe knows more.
Our brains know more than we can know at any given time. We have more information stored than we access at any given instant, and given that the information is accurate within different contexts – one aspect of persistence is the absence of contradictions because everything fits with everything else, but with contextualized information, maybe, you store the stuff that is, the stuff you know, known within a specific localized context.
Your brain can only know so much at any given time even though you only know so much in the aggregate because you can only know the aggregate. There might be, if not inconsistencies in the aggregate, then at least contexts in which things are known that require the limited contexts at the time because the contexts cannot all be known at the same time.
Your brain doesn’t have the information processing capacity to present your complete knowledge at any given moment. The size of your brain’s limited capacity to know stuff at any given moment. There may be informationally based reasons why not all information can simultaneously exist.
That there is some kind of contradictory structure to information in the aggregate, so non-pertinent information has to be stored in a relativistically rotated, zero space and zero time, or limited space and time, or attenuated space and time, context, which would naturally be around T=0.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/17
Scott: Persistent structures at all scales in the universe have evolved to be resistant to decay, informational decay. They’re like buffers – like the shielding of solar systems from the interstellar medium because of the heliosphere. What about these informational decay buffers?
Rick: Solar systems are stable orbitally for the most part because all of the stuff that has crashed into stuff has either been knocked away from the solar system or agglomerated into planets or settled into stable orbits across the 5 billion or more years that the Solar System has taken to form.
The Solar System has been formed during the 99% of that time. During the initial 1% or 8%, there was crashing into everything all of the time. However, over time, that became more stable. The universe has solar wind coming and knocking some stuff away. The Earth is protected. One reason we’re able to live reasonable lifespans on Earth is because of the Van Allen Belt.
We’ve got a rotating iron core that generates a massive field that deflects incoming radiation, cosmic rays, away from the temperate parts of Earth and towards the poles. There are protective deals, shields, and dynamic systems that contribute to continued stability. It is structures like solar systems and galaxies, where an average galaxy consists of 10^11th stars. The vast majority of which are not crashing into each other at any given time.
The vast majority of galaxies are not crashing into each other at any given time too. This happens at various scales. In a time-based system that includes increasing order, persistent things persist. That seems to be a base deal. There are reasons why persistent things persist. The big reason is that they are resistant to outside disturbance.
The Solar System is resistant to disturbance because it, over a period of time, got rid of most of the disturbing objects. Also, the Solar System is part of a universe that is itself persistent and part of the universe’s persistent nature is there is an ass load of space.
With all of this space, it makes it less likely for things to have to crash into each other because there’s so much space for things to not crash into each other. If you look at the night sky, if you viewed the night sky as a sphere, as a globe, only 1 trillionth of the globe is painted star color. That is, it has the disc of a star there. The rest is pretty much empty space.
Empty space, where a photon can go 10 billion light years without crashing into anything, but I think it can; once something can become gravitationally deflected, it can probably get diffracting in some ways by passing through clouds of sparse matter without getting absorbed, but they can get messed with.
Living in a persistent universe, living in a universe with an apparent age of 13.8 billion years, there are things that you can look at as contributing to the persistence of that universe with the major things being gravitational locking and clustering in vast and mostly empty space.
For most things, there’s a combination. If it’s gravitational locking, it is something that happened once among the things that collided and locked together. Now, they’re stable together – either on increasingly large scales or as planets, or stars. Then you have a bunch of systems that are stable because they’re locked together in orbit.
They’re not going to crash into each other in the few billion years because the bodies that are part of an orbital system, and are orbiting bodies, have sufficient kinetic energy to keep themselves from crashing into the things that they are locked to. You have permanent locks from things that lock together and form matter clusters.
And then you have permanent locks in the things that form systems, in a big empty universe, that are highly persistent. The closest star from us is 4 light years away. I don’t know what the average distance between galaxies is. But it is probably millions of light years, I guess.
At the very least, many, many tens or hundreds of thousands of light years. Even if 2 galaxies are on a collision course, it is going to take 400 million or a billion years before they crash into each other. Even when they do crash, all of the stars in a galaxy have sufficient kinetic energy that they don’t fall into the center of the galaxy. Galaxies themselves are sparsely enough stringed in space that even when 2 galaxies crash into each other the vast, vast majority of stars do not slam into each other. They spin around each other and have different trajectories and things are chaotic, but those settle down.
First, into a new globular galaxy, then over a few billion years of getting things figured out, then a spiral galaxy.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/15
Scott: Matter in the universe represents structures. Information-based structures representative of external structure, a material framework.
Rick: You and I have been poking at what are the matter equivalents of informational structures. Looking at our universe, if our universe has an informational structure, then galaxies have to perform a very important and fairly informational thing because they have to be a specific informational thing as there are so many of them and their arrangement is so extensive across the universe.
Stars within a galaxy have some kind of sub-speciality. That is fairly well-defined because there are 10^22nd stars.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/13
Scott: What about concept clusters?
Rick: The concept clusters, or the chunks of information in your brain, are in the order of 100,00 things in your brain. The concept of running. The concept of farting. It includes the word fart and all of the variations on it. Scoffing! If you watch TV with the closed captioning on, scoffing is one of the hugest things people do on TV. Some character is always scoffing at another. Although, in real life, there is not nearly as much scoffing.
But on TV, there’s a bunch of scoffing. I have a concept cluster in my brain somewhere that include scoffing. The idea that I say something and somebody reacts to it, visibly, as if it is bullshit. That may be a concept cluster that is reflected by a bunch of or a swirl of information in information space. A galaxy of information. There may be around a 100,00 of those if you could map our information spaces.
That seems like the right magnitude. It could be less. It could be that we form our concepts on an impromptu basis with concept clusters, where maybe we don’t have concept clusters that are reserved specifically for pomegranate because we don’t use it much. But to get pomegranate. We need a bunch of them.
Or it could be that real estate development in our brain is easy as pie and we could throw up a million of them or every little thing, where you have 100,000 plus or minus one power of 10. It seems like a reasonable guess at the size of our mental universe if you could map it informationally – which we’ll be eventually able to do and you might have a 100,000 galaxies.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/11
Scott: How would you estimate the information in the universe?
Rick: There are various estimates. You could look at the average density in the universe. Some people have estimate that the number of particles, basically hydrogen atoms or protons, in the universe is around 10^80th (plus neutrons).
You could look at 10^80th in other ways such as the ratio of the diameter of a proton to the diameter of the universe is 10^40th. Those ratios, even if I got it wrong, are some measure of information in the universe. It takes a lot of information to specify this much space where a proton is only 10^40th as big as the universe – where a proton is so well-defined it is only one 10^40th the size of the universe.
In IC, galaxies are some kind of information. They have specific informational roles, either as information processors or as a concept cluster that expresses an idea or the name for an object in the mind of the universe. You have 10^22nd of these things, whatever they are in terms of information.
If 10^22nd stars, if 10^11th galaxies, then galaxies might be the concept clusters. It doesn’t seem unreasonable that we’re living inside of an information space of a system that has 10^11th components on a galaxy-size scale with each of those galaxies considered as a concept cluster – maybe being a word in the informational consciousness that is inherent to the universe.
But if you want to do a similar analysis on us, people and their information spaces have vocabularies of between 10,000 and 25,000 words. Maybe, each word or most words are associated with little concept clusters in our information spaces.
There’s a word for most of the things that we think about. You can argue that there are things that we have senses of, which we don’t express in word unless we make it explicit. We have the ability to take things is perspective, like when something is in front of something else.
I am looking at a plant in front of bricks in front of a box of DVDs. I have this whole deal where I can tell because my brain has trained to tell. I understand without thinking about it much at all – on top of, in front of. I understand when I am in a room that is roughly cubicle and how the various corners work.
There are some right-angles in what I am viewing, but there are many more angles that don’t look like right-angles to me. But I know because I stored them. So, I can walk without falling over, so does a 2-year-old. I don’t need to put all the thoughts of walking into words. A 2-year-old definitely couldn’t.
A lot of people would have a lot of trouble of putting the dynamics of walking into words. There are a lot of things we don’t need or have words for. But it makes sense and is reasonable to think that the number of concept clusters in our brain is on the order of 100,000.
If you have a memory, it is not necessarily encapsulated a lot. If you use that memory a lot, like first memory, my first memory is being in my basement looking at Raggedy Ann and Andy curtains probably in 1962. I can put it into words because I’ve accessed that memory a lot.
When you access it a lot, it is easy to put a word tag on it. Most tags are not tagged with a when. It is triggered when some associations are popped up. Now, you can characterize that time a put up a big goober in the vista cruiser I was driving.
If you live to 100, you live 36,500 days. In the future, people will have brain buddies that record every single moment, so you can remember what you were doing on ay given hour on any given day. If you were to pull up a brain buddy on somebody 100 years old and with a functioning brain, you could cue them up for every adult day of their life.
You say, “Remember when you were, remember when,” They say, “Oh yea, they were wear that dress with brass buttons.” You’re able to pull up memories when enough cues from that memory are cued.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/10
Scott: Are most photons not captured by other things in the universe? They traverse, lose energy.
Rick: The craziest statistics that nobody knows. There’s many of them, but one of them is that only one trillionth of the night sky is covered by stars. That means if you shot a photon into empty space, then you would need to shoot a trillion of them to have a good chance of hitting a star. Most sight lines in space don’t end up at a star. We can talk about Olbers’ Paradox. We don’t have time to talk about that.
It is like standing out in the middle of a forest, but only having a trillionth of your sightline has a tree in it. If you shoot a trillion bullets and only hit one tree, then those trees are fairly sparse. It is the same with space and photons.
Most photons are not intercepted within a couple billion or ten billion, or the vast percent, of photons don’t run into matter within the first ten billion light years of their travels. There are certain caveats.
We are in a Solar System, where we have the star that takes up a huge amount of the sky relative to the amount of the sky that stars usually take up. Still, even in daylight, if you’re looking around and in the orbit looking at the Sun, the Sun doesn’t even add a percent of the sky covered.
So, yea, most photons get away. They go, and go, and go, and go. We can probably assume that they eventually run into something, but I’m not sure that’s a necessary assumption. It rests on the curvature of the universe, where as the photon zips across everything.
We’ve got this theory where T=0 is spatially different from where we’re at. So, things are going to be more compactified in an actual future as opposed to the past of a big bang. Things start getting mushed together in a T=0 area. So, a lot of photons will be captured.
What you can say whether you believe in a T=0 with the rest of the universe, most photons get loose. They keep going. They get redder and redder. Their wavelength gets longer and longer as they traverse space that is large enough to be subject to the Hubble Constant, which Big Banger says is velocital.
But if you believe the universe is informational, you can say it is gravitational or structural. In an case, photons lose energy. It is that loss of energy that makes the increase in order possible and helps breed large-scale order. Order on the scale of galaxies and all of that stuff and actually helps determine the Arrow of Time
Scott: IC in that framework has two separate theories. Two distinct from standard Big Bang cosmology. One, where T=0 is apparent T=0, large collections of matter functioning as storage. Where time is virtually frozen, that would be global negentropy. Two, we have global entropy, but localized negentropy with the shedding of waste heat in persistent structures like solar systems.
Rick: If you can segregate information that is not actively being used, if you can store it around T=0, that is a nice sink. I don’t know exactly how it works, but it is part of a system that is negentropic.
Scott: In general, that would be storage. That storage would be subject, like all storage systems, to information decay, but over extraordinarily deep cosmic time.
Rick: In the cosmology that we’ve been poking at, we live in an information space. It is not our information. It is information that is the universe. You’ve got storage, but it is information that is supported by an armature that is a material support frame like a hard drive or a CPU some place in a universe not our own – like the brain. Some place that can store information because information can’t store itself.
The information we have in our brains. That information can’t store itself. It is stored in our brains. The information in computers is stored within computers. Information stored within the universe, if it is made of information, is stored someplace else.
The material thing that supports our information universe is, we can assume, subject to having stuff happen to it. Stuff happen to our brain. Stuff happens to our computers. Information is lost when the system brains, whether permanently or temporarily.
With us, our information is way, way lost when we get Alzheimer’s or die. In the case of a computer hard drive, it depends on what is going on. It is based on information. In decay that is based on information, that decay that can be both within the information as information contradicts itself and you have to rejigger everything as new information comes in.
But more importantly, information can decay because the vessel for that information is subject to decay. That looks like the heating up of the universe. A negentropic universe goes from tiny and hot to cool – to 3.7 degrees above absolute zero. That being the average temperature of interstellar or intergalactic space.
That 2.7 degrees being the temperature of the background radiation. But if you want to erase information, you raise the temperature. Things get hotter. Information contained in the universe is contained in spatial segregation and clustering. Things join up.
Subatomic particles join up. Atoms join up. On a planet and star, individual atoms form planets, to form stars, which are part of solar systems, which are part of galaxies, which are part of superclusters and filaments.
The universe is a bunch of matter that is collapsed via us being closely associated with other matter. The universe is a bunch of clumps of matter at various scales. If you want to get rid of the information that is contained in the clumping, you heat up the universe. Things start breaking apart and the Planck wavelengths probably get longer and things get fuzzier, and you start losing the empty space between things.
At the point where all information is gone, all things are back to a hot, fuzzy mess with everything overlapping everything else, but nothing has a distinct existence and has the look of a Big Bang proto-atom or proto-whatever it is. A big, tiny, fuzzy point, that can be seen as a fuzzy point out of which everything, if conditions were right, could spring.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/09
Scott: In informational cosmology, what is the bias towards complexity, towards information, towards order – negentropy?
Rick: I think one of the biggest discoveries in physics was the discovery of entropy, which is the measure of order or disorder within a system and entropy being the tendency of things to move from order to disorder.
However, understandings of entropy can be a little wobbly. That can happen when you talk about negentropy, which is the increase in disorder in a system. Negentropy is even more wobbly than entropy. I am not sure how pinned down beyond the definition people’s understanding is. I am sure for most people it is not even a word.
In an even more general sense, we are talking about the increase in order in a system, which strikes scientifically minded people as wrong because they have the idea of increasing entropy or disorder pounded into their head that a cup of coffee can’t heat up for no reason. That it has to be lukewarm or the temperature of the room.
That the universe will keep expanding, keep cooling down, and stars will run out of energy and the universe will have a lukewarm death. So, the idea that order can increase, even though we live on a planet where order has increased to create us, life, and everything else on the planet, it strikes people as weird.
Entropy applies to closed systems, in systems in which order can increase involves open systems in which you can shed waste heat that sheds noise. If you can get rid of the waste heat, you can have nice stuff like us.
Entropy is such a powerful idea that it has been extended to the entire universe and even though entropic characteristics of the universe are somewhat contradictory. The universe seems to have some very unentropic characteristics. It, according to the Big Bang, exploded from a point or expanded from a point, but even at that young, chaotic age had to have gone from being a big hot mess to being a very ordered place.
Things mostly don’t crash into each other like galaxies in which life arises, at least like ours. There are arguments to be made that you can set up a universe-scale system, or systems, that can be unentropic as long as you’re able to get rid of excess energy.
In fact, the universe has ways of getting rid of excess energy. That is the loss of energy via photons as they traverse billions of light years. Photons turn red as they traverse the gradient of space.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/08
Scott: What about information rather than nothing?
Rick: The idea of information being in charge rather than nothing is more hopeful. If everything is part of information contained in some consciousness, if consciousness is the containing framework of information, then that’s not as bleak as there being no overall consciousness, nothing in charge, basically nothingness with life and consciousness being accidental.
It is less bleak, but it has some bleak aspects. If everything is structured, if every consciousness is subject to the same constraints of our consciousness, then, perhaps every conscious being comes to an end. No matter how vast, which means we are subject to the universe coming to an end in the vast future. We are still stuck with no absolute permanence. Only the permanence embodied in vastness.
The bigger something is, the more likely it is to persist given its high level of self-organization.
Scott: We talked about a narrative structure to the universe.
Rick: If consciousness is the vessel containing information, if largely self-consistent information systems can’t exist without a ride-along consciousness – which is the experience of information being shared in a large system among all of the sub-systems in a real-time manner, then you have a narrative.
Generally, each consciousness or systems of consciousness – in fact, we’re probably moving towards something like that with budding and moving of consciousness unlike unitary consciousness for decades like human consciousness; we grow up in our skulls. We stay in our skulls our entire lives with limited melding of minds our entire lives.
The best we could do for most of human history was talking and writing. We are getting more and more intimate ways of communicating. In the next couple of decades, as we get less islandy, as we get to move consciousness around and share it, there are narratives for isolated consciousnesses such as ourselves moving through the world. There are more complicated narratives you can imagine related to budding and collapsing consciousnesses moving through the world.
Scott: There is a beginning, middle, and end.
Rick: Narrative is going to be attached to all of that stuff. Narrative is attached to cause-and-effect worlds of linear time. Plus, if consciousness is unavoidable as an aspect of information, then that makes narrative more unavoidable. A cold universe with nothing in charge is a shitty narrative. It blew up from a point, then it’s going to keep expanding forever, get cold, then inert.
Or, it is going to run out of expansive energy and collapse back into a point, losing all information as it collapses, then will expand again. There aren’t that many narratives. They aren’t that exciting. They are only exciting insofar as they explain the dynamics of the entire universe. They are pretty bleak.
Scott: Information, as you’re positing it, as we’re positing it, implies both gradual increase in complexity dependent on the amount of time, amount of space, and amount of stuff in the universe with the eventuality of consciousness. Is there a bias towards increasing complexity? If you take three variable: space, time, and stuff.
Rick: Is there a bias in the universe towards the unfolding of a narrative with the idea of a narrative being increasing complexity and the universe’s increasing ability to support beings that understand it or the universe? Are there processes that resolve non-information to information?
Scott: Yea, a negentropic bias.
Rick: Yea, it is slightly off it. I have been thinking about it. Time is seen as one-dimensional. It is obvious because we move from moment to moment to moment along the timelines. However, it is reasonable to imagine that as we get more complicated or whatever we become in combination with artificial intelligence.
That one major function of consciousness is to provide safety by creating and weighing alternate futures and choosing the best future among them. That is one way of saying it. A more natural way of saying it is one function or the function of consciousness is to make choices moment to moment.
Scott: By analogy, if you’re reading a book, as you’re going through the story, you’re taking relevant information, more or less, into account as you read the text, but you’re also putting up hypotheticals about what the next section or chapter will bring.
To me, you’re putting up hypotheticals about the probable paths, but then you read the next section or chapter and then you collapse the probabilities into certainties.
Rick: It is collapsing possibilities into a single present moment, but the present moment still contains a lot of possibilities. Your immediate circumstances have been collapsed into definiteness. The idea that we’ll have quantum computers riding on our bodies helping us simulate a range of possible futures and then help us choose what next steps to take for the more favorable moments. We already do that without seeing it as that kind of thing.
It is a little less than 2 miles for me to drive to the closest gym in Ventura Boulevard in Studio City. There are so many asshole drivers along this stretch. Not as many if I go the other way because I have a cycle I go through. I go on the counter-clockwise cycle. It is a less than 2-mile trip going East 2 miles on Ventura Boulevard. You encounter a bunch of A-hole drivers. If you go left to the West, it is a short drive along douche alley. It is only a few blocks. In douche alley, you’ve got people walking about with yoga mats, stopping in the middle of the street for no reason.
Either way, whether you go down douche alley or 2 miles down Ventura, it is like a video game of asshole driving. Yet, you’re constantly forced to anticipate what stupid shit people are going to do around you, and to figure out what stupid shit you’re going to do to win at driving versus the people around you.
But then I thought about when the constant process of avoiding accidents on Ventura Boulevard suddenly locks into an inevitable accident. I have had some. There’s a time when it is probably like half of a second, but it seems like longer. Once you’re locked into this thing, all of your attention is locked into this thing that is going to happen.
You spend a significant amount of time locked into inevitability. That is a weird feeling because you’re used to not inevitability. You’re used to having to run a perception plus thought framework about possibilities to choose from. Those possibilities can be seen as incompletely sketched future worlds or future sets of circumstances. They are all nebulous and smeared out. They are all based on risks and possible rewards.
But when your breaks are locked and you’re skidding inevitably into the front of another car or the back, the loss of possibility is usually dreadful because you’re about to get into a wreck. It is weird. I don’t know if it dreadful because you know it will suck when you hit the car, or if it partially dreadful because the loss of the possibility or the resolution before the actual future hits is inherently dreadful.
But regardless of where the dread comes from, it is weird not to be in a position of having a smeary, vague realm of different possible futures. Even in the middle of a wreck, you’re don’t know exactly what will happen – but that pins everything down.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/07
Scott: What about the unification of the operations of the universe under a scientific framework?
Rick: Starting around the time of Newton. Galileo did some stuff under the scientific umbrella, but Newton was the first creator of a truly effective unified theory: Universal Gravitation. It described things from the falling of a bowl of porridge to the motions of planets. Universal Gravitation was the first effective universal theory. You might go to Kepler and planetary dynamics. Although, when did people invent the idea of the clockwork universe? There might have been some obscure Greek guy, but it was until Newton.
People thought, “Hey, the universe can be a coldly mechanistic set of articles and bodies moving in completely deterministic ways.” That’s not exactly Newton himself because Newton was fanatically religious. So, whatever he thought about determinism, he thought about a universe ruled by God.
But people coming after him that looked at his work, in the 3 centuries after him, a lot of scientifically-minded people see a cold universe with nothing, no creator, behind and no processes other than cold valueless physical processes with nothing in charge. It is processes that happen due to the laws of physics.
But what you’re going to see, I think, is a change from nothing really mattering – you’ve got the mid-20th century existentialists saying, “Life is absurd,” which you can’t wholeheartedly say unless you don’t believe in God and begin to embrace the cold scientific idea of nothing mattering – and everything playing out, not exactly in a quantum manner because quantum mechanics makes things not entirely determinate but still playing out in a mechanistic manner according to some basic rules of physics, to information being in charge.
Throughout the 20th century, science tried to account for how life could arise through cold, physical processes without a Creator, without teleology. Some powerful being getting in there and pushing things around and making stuff happen. To the extent that everyone thought would be achieved, life was this afterthought. Not necessary for the universe to operate; not having much to do with the business of the universe, it was a thinking froth. A meaningless icing on the cold face of empty space, largely, empty space.
In existence, with the universe eventually expanding out to cold nothingness as stars spend their fusion energy and burn out, you have the entropic death of the universe. That point of view – life is an accident and doesn’t matter in the big affairs in the universe, and there’s no powerful outside observer, where things play out – will be erased in the next 2 or 3 generations with the view that information is in charge.
That is, information based structures are able to persist across time. In fact, it is due to the formation of information that things can persist across time. It is impossible for things to exist without being part of a self-consistent information containing system and information containing systems have some agency.
They have some role to play in even the very largest structure of things. It does a couple of things. There has bee a struggle over the past couple centuries to bring things into the fold of physics based processes. It has been tough to bring life into it. However, more scientists say, “Yea, we have a handle on how things work and how life could have arisen through physical processes with some of the holdouts being consciousness.”
Consciousness is still tough to fold into confident science. If you ask most science-minded people, they might say, “We don’t know yet, but we will figure out how consciousness arises from basic physical processes without spiritual hocus pocus, or hidden forces or realms, independent of physics.”
It is nice to have everything under a single, non-mystical umbrella. It is probably helpful to the advancement of science. It might be helpful in eventually mitigating and limiting belief based assholery.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/06
Scott: If “guarantee” and “can” have similarity there, the winking out you’re talking about is imperceptibly small, to us, moments linked together with an implied past and set of possible futures.
Rick: The way I look at it is to see if a consciousness-based theory of the universe makes sense. If each of our awarenesses can be expressed as an information space, can you express the physics of what happens to consciousness when somebody is shot in the head with a bullet and their brain is basically exploded?
The physics of that, looking at the information map of a brain that’s suddenly obliterated, is all that information collapses into a super-hot, primordial, zero-information, system. Suddenly, everything becomes undefined, the Planck wavelengths of everything expands effectively a quadrillion-fold, everything overlaps everything else, and there’s no longer any available information.
What happens at the speed of light, since nothing can happen faster than the speed of light, though effectively, since everything is happening at the speed of light, maybe, if the universe evaporates at the speed of light everywhere, you probably don’t have to wait for the evaporation to happen in one place and wait for the evaporation to reach you.
The universe loses any capacity to hold information. The tendency of things is to not expand at the speed of light due to quantum interaction and entanglement with other quantum things. Suddenly, nothing is entangled. Everything expands at the speed of light and everything is erased.
Though, I don’t know how that looks for a strict physics point of view. We know what the agent is working on – the hardware that contains the information, but there needs to be an assistant picture of that happening to the information – even though you don’t know what is actually happening to the hardware.
But it seems like a physically plausible thing that that could happen. Maybe, there are limits on how predictive physics can be from within the universe. In that, we have existed for, maybe, trillions or quadrillions, based on the apparent age of the universe, of moments, what we consider moments.
Based on that, there is an expectation that for each further moment then it is the end of moments, but, maybe, there is a limit to the predictive validity of something like that given that the universe’s existence under this is dependent on the continued existence of hardware that is perceived by us from within the universe or by the universe itself.
Scott: Effective theories fit here. You can describe individual particles. You can describe momentum, spin, etc. It is impossible, in practical terms, to explain that with current and near future technology.
So, that puts a limit on our descriptive capacities about clouds or water. Collections of atoms of things. Effective theories are what we have. We have theories effective enough to describe clouds without having to describe every particles’ properties and interactions.
I think it can be expanded. It can be expanded to most disciplines that are serious such as physics, chemistry, and biology, even in some social sciences like psychology and neuroscience. Where you aren’t describing every particular thing, but you are getting degrees of accuracy by going with effective theories. So, based on these general principles, these general things will unfold and these formulations will provide varying degrees of predictability, validity, and accuracy about the phenomenon.
We don’t have infinite accuracy about even orbits of planets, but we have a high degree of accuracy – much more so than orbits of bodies in other solar systems. I think it can be spread across fields. For instance, we’ve talked about artificial intelligence. We talked about Neil Degrasse Tyson brains in an artificial intelligence or a synthetic intelligence that is 90% accurate.
Let’s say the technology in the future gives more than 90% accuracy to one instantiation of Neil Degrasse Tyson’s brain. That’s an effective theory in neuroscience of a Neil Degrasse Tyson brain. I think IC is about that in a lot of ways. It just takes a highly informational framework for it.
Rick: It is an offshoot of that. It does, in a hand wavey way and in a perhaps less hand wavey way later, explain the way things work. It gives a rough framework for why stuff might exist and why certain things might work and why simple patterns work in a variety of contexts. They are the things most likely to exist and persist. Let’s talk about Neil Degrasse Tyson’s brain.
When I’m not totally freaking out about Trump, I view Trump as at least a part of technical change causing social upheaval in a way that perhaps has not happened to this extent before. Social media is partially responsible for the results of this election. Besides that, there is the job upheaval due to AI and increased abilities of mechanization to replace human work.
We’re not always going to elect Trump. Hillary Clinton got about 2.7 million more votes than Trump, but it is just due to the distribution of those votes that Trump won. It took a lot of stuff for Clinton to not get elected: campaigning style and strategies, Russian interference, fake news whether it came from Russia or not. There’s a lot of stuff.
Trump is not inevitable. So, we will not always be electing clowns. However, from now on, science fictioney social disruption, societal disruption, will be a part of the political landscape, even though politicians are fairly slow to acknowledge that. Not only social and political disruption, we’re going to have, not ‘existential’ because it can mean a lot of different stuff, but existential disruption.
I mean by that the discounting of consciousness. If you created a Neil Degrasse Tyson simulation that was 90% accurate, then you told Neil Tyson, “This is all you’re going to get. We’re going to kill you, but we built this 90% accurate version of you.” He would say, “This is not good enough.” But if you said to him, “This one is 99.1% accurate.” By this point, Neil Tyson is in his 80s. He might say, “I can pass on feeling okay with that.”
But that’s one manifestation of what I see as the discounting of consciousness, that we have a world in which human consciousness is fairly well understood and there are a bunch of alternate consciousnesses and augmented consciousnesses at various levels of sophistication comparable to human consciousness and even go beyond human consciousness.
The value we place on human consciousness will probably become discounted. It is similar to the way that we don’t give that much of a crap about pig consciousness, chicken consciousness, or cow consciousness. We kill 40 billion chickens per year. If we cared about the consciousness of chickens, we wouldn’t do that. Mostly, we don’t think about that.
Pets, most people with pets acknowledge pets have an inner life, an emotional life, and we feel bad when a pet dies or when they are too old to be living well. But we don’t feel overwhelming angst at the cessation of a pet’s consciousness. So, the angst that is attached and the emotional import that we attach to human consciousness may be discounted.
Somebody arguing with a Neil Tyson, say the heirs to Neil Tyson. He’s 86. He wants to spend another $2.2 million to upgrade his simulation from 99.1% accurate to 99.7% accurate. His heirs are like “that in our minds is bullshit because you’re spending all of this money to have slightly more accurate memories about what happened to you in high school and college. Really, why? You’ll have memories.
They’ll be .6% less accurate. You’ll have memories, but they won’t be as potentially accurate as your brain would provide. But so what? You don’t recall what car your friend drove back in the day. You’re a hoarder, a mental hoarder and using all of this money.”
So, I feel as if these kinds of issues will eventually erode our foundations of human society. It doesn’t mean it will be replaced with chaos, but it will be replaced with something else that will be perceived as a kind of a ‘fuck you’ to traditionalists of our era. Again, the Trump thing is at least in part a reaction to change, whether or not people are conscious of it. You can read all sorts of documents on these sorts of things. The people who are voting Trump are voting against their best interests, or voting for illusions.
I’d argue some of that pressure is sci-fi pressure. Weird-world-coming pressure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/05
Scott: One thing comes to mind. The separation in magnitudes between the quantum and the relativistic. Persistent structures such as electrons being locked into orbit around nuclei, protons and neutrons. Those are informationally something. Higher-up, you can get larger persistent structures.
Rick: That’s another deal. Where macro world stuff has particular claim on existence, you can’t have whatever you want. What you have are things that can exist sitting on a foundation of quantum randomness, the only things that can successfully exist on a macro level are things that can exist in a way that are consistent with quantum laws by taking advantage of the statistics of large numbers.
Where if you can’t count on a single atom behaving in a particular way 100% of the time because it is a quantum thing, because it is incompletely defined, and that incomplete definition that allows for a range of possible outcomes, the only way that something can exist at a macro level is by being part of a system that has so many quantum parts to it that quantum uncertainty is statistically dampened to near zero.
So, the same way Hamiltonians and cause-and-effect can exist in a persistent world, a time-based world, because they embody persistent principles, so do macro objects; they can exist in a macro sense across large spans of time, and definitely in space because they have worked from a quantum foundation. They have existence in a way that defies quantum uncertainty. The basic principles of existence and non-existence. The things that get to exist are those that are consistent with those principles, which we have some idea of – but not a complete idea of.
Scott: In the macro world, there is fraying of the information that is locked down too. I mean, disorganization happens. Things break down.
Rick: Hawking had the inkling of a theory about 30 years ago. There is the theory of knots. Knots are a weird thing theoretically. The existence of a knot is not quite a thing in itself. It is a thing defined by logical constraints in the structure of a thing that wraps around itself in three dimensions. Hawking – knot theory was popular a couple decades ago, postulated some theory based on knots in space ad the weave in space, which, I believe, is the interactions among particles seen as woven timelines of these particles.
I think it is a legitimate point of view. That you have particles that are woven together by history of interaction, which is entanglement – almost literally, or literally. If you have enough entanglement among particles, it creates a durable weave of causality and persistence that generates a durable, persistent world, but is still woven and still, as you say, can unravel at the edges.
Where most things are fairly well-defined because of their history of interaction and most macro interactions and because of their continuing interactions, but you can pull at the weave experimentally; you can isolate and magnify uncertainties to make situations and objects arbitrarily large. You can pull causality away from them to create islands of uncertainty if you want to do an experiments with uncertainty.
Also, you can create islands of super-certainty. There’s a natural level in our world given the scale of our world of pin-downedness, of definiteness, but you can mess with that. You can manipulate that according to the laws or principles of quantum mechanics. There is always a potential unravelling. When you talk about entropy, you have these examples that there is always a non-zero chance that you’ll suffocate because due to random motion all of the air molecules will be not where you are.
They’ll always be in the opposite corner, but the odds of that are so low that it has never happened.
Scott: Terence Tao has worked on formulations to see if water can spontaneously blow up.
Rick: It probably can, but by can you’re stipulating. A lot of things can happen, but that depends on a definition of can including everything that a non-zero probability. Once you limit can to anything that has enough of a probability that it can happen within a reasonable universe, then not everything can happen. The math on the air molecules or the math on water exploding is low enough that it can’t happen or won’t happen within the lifespan of the universe.
Scott: So, can is spatially and temporally variant. It depends on the number on time and the number on space. How much space? How much time? Rick: They diamonds aren’t really forever. (Laugh)
Rick: They really have a lifespan. Because they are tightly packed, there’s a lot of binding energy. That carbon molecules tend to pop off the surface at a certain rate. It is like tempered glass – Pa-ting! Pa-ting! Pa-ting! The rate at which carbon molecules pop off is such that even after 4 billion years. You’ve still got a diamond. It hasn’t evaporated, but if you had a trillion years then it would largely evaporate.
Scott: That would amount to a medium world object with fraying at the edges. Same with DNA. Macro objects would be galactic clusters shedding off stars, planets, galaxies, and so on.
Rick: The universe itself is subject to fraying from two points of view. From the universe as we experience it, being in it, there are various catastrophes that could happen with low probability as far as we know, which is collapse in heat death. It is the loss of all information in the universe. We get obliterated along with all of the information in the universe. Then there’s the framework where the universe is an information structure within the armature world.
Based in some kind of hardware somewhere, that fraying, that loss of the universe, is a low probability possibility across any framework from which you view the universe – as hardware, as a self-consistent mass of information, and as the place in which we exist. It is not guaranteed to continue to have existence. As long as you characterize guarantee the way you characterize can, you can’t guarantee anything that has a non-zero chance of happening.
I mean, you can guarantee the existence of the universe for the next 2 minutes because the probability of the universe winking out in the next two minutes is infinitesimally, almost, small. It is the same issue with can as with guarantee.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/04
Scott: What form would the math of IC take into account? What would it describe informationally? How would this involve metaphysics?
Rick: A lot of stuff in math and science works independent of ultimate framework. Eugene Wigner said one of the most basic things is the unreasonable effectiveness of mathematics in describing the universe. At some point, as science and philosophy become better, the surprising effectiveness of math would have to be explained, but all we need to know short of and independent of that explanation is that math works to a great extent in describing a great variety of things.
Ideally, there needs to be an explanation as to why that stuff works. However, we know that stuff works. We know things boil down to the simple, practical methods that we’ve developed and have survived for centuries. For instance, everything in Newtonian Mechanics.
Newton had a vague theoretical framework. He explained how things worked mechanically. He didn’t have much of an explanation as to why, only a little bit. Over the past 100 years, we’ve understood Newtonian Mechanics as a subset of Einsteinian Mechanics, when you’re not dealing with extreme velocities or other extreme conditions.
We understood Newtonian Mechanics within the framework of Einsteinian Mechanics, but why Einsteinian Mechanics are the ones that rule the world, the non-quantum world, isn’t understood very well. People go with Einstein’s half-explanation that the equations are beautiful and simple, and that somehow God, by which Einstein means some principle of simplicity and elegance in the universe which favors simplicity and elegance. Obviously, it is a circular explanation.
So, we’re used to using scientific ideas and method without knowing why they work at some deep level. Although, you and I, if we’re at all right, looking at IC, we see a tendency for persistent structures to persist within a temporal framework.
The processes we see being effective in the world are effective across the unfolding of time and we are creatures who live, and our existence is, pinned to the unfolding of time, which favours persistent structures – and persistent structures tend to be self-consistent and simple like a lot of mathematical structures. It seems circular, but not really because persistence is a process that requires that property in the things that participate in persistence.
I would argue that things that persist embody principles that are durable and persistent as time unfolds. They are effective at working within a temporal, cause-and-effect, self-consistent framework.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): Ask A Genius
Publication Date (yyyy/mm/dd): 2016/12/03
As a preface to all of this, we’re two guys having fun, think for yourself on this. Regardless, if it’s true, then it’s true, conceptually with a little math at the moment. Informational Cosmology is an extension of BB cosmology, which comes from digital physics, not entirely…
Let me interrupt you right there, one problem with digital physics is that no one has made a convincing argument as to how it matches up with the daily business of the universe, the moment-to-moment business of the universe.
At some point, people can say the universe is a giant information processor or giant computer. There has to be a scheme that fits how our electrons locking into orbit around protons looks informationally.
What are protons locking together in nuclei through fusion? What is that informationally?
This is for large-scale cosmic structures as well.
Yea – what’s a black hole informationally?
Galactic groups, clusters, superclusters, filaments, even the Cosmic Web.
Yea, and what are we? We’re people doing people stuff. But how does people doing people stuff fit into a scheme where the universe is a computer. Does that mean if our minds are information processors then do we have primitive homonculi little people – Minecraft version people doing Minecraft business? It’s hard to say. But IC, at least, offers a framework for saying this might be a deal.
A conceptual mapping with a little math at the moment.
Conceptual because I’m shit at math. I’m okay at math. I’m a guy who when I was supposed to be taking math classes. I was in a bar and being a stripper. If anything offended me in a math or physics class, then I would blow it off and take a dance class to be a better stripper. My founding in Hamiltonians, action potentials, and quantum matrices is bad. If I weren’t so bad at math, there might be more math and less energetic hand waving.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/04
Lucas Lynch is the Editor-in-Chief of Conatus News. He trained in physics at Harvard University and has an affinity for Christopher Hitchens. I did not know his story, felt curious, and so reached out in order to find out more about him. Here is the result.
Scott Douglas Jacobsen: How did you grow up? Was religion a big part of life? How did you come to find the non-religious community?
Lucas Lynch: I grew up in a split household in multiple ways. My father was Jewish, but totally secular. He was the parent that made sure I got extra science classes at the Boston Museum of Science early on Saturday mornings.
My mother was ostensibly mildly religious – she wanted us to have *some* religious background, so she took my sister and I to a very liberal Unitarian Universalist Church for a time.
There were some very kind people in this Church, and I never experienced the kind of terrible things that I’ve come to hear about from so many others who have even risked their lives to leave their religion.
It was thanks to my father’s love of science passed on to me that it became clear in due time that religious claims and arguments did not stand up to scrutiny. That, coupled with extracurriculars in high school that met on Sunday, saw my exit from church attendance.
A more profound experience of ‘leaving religion’ came from a different avenue, though I didn’t recognize it as such at the time. Though my mother was ostensibly mildly religious in the traditional sense, I realized later on her true religion was modern social justice, which was really the gospel we heard preached at home around the clock.
It was exactly her brand of ‘feminism’ – and I do say this in quotes, because I certainly don’t want to lump it in with the kind of feminism I believe in – that preached a very stern flavor of male hatred.
This lead to a very bad situation at home, under which both myself and my father suffered. I eventually had to learn to recognize much of the behavior preached under this ideological context as abusive, and after my father died I had to separate myself from my mother completely.
Being ‘non-religious’ in either sense was not particularly important to me until approximately 2013 or 2014 or so. I was a pretty standard liberal Democrat – I genuinely believed that all religions were more or less the same, that they were all at their core peaceful, and that the problems that seemed to arise from them came from other causes.
I genuinely believed, for example, that with Obama’s election, both his seeming willingness to correct the disastrous foreign policy mistakes of the Bush administration and to reach out to the Muslim world in friendship really would ameliorate the problem of terrorism in the post 9/11 world. With the rise of ISIS in 2014, I had to come to grips with just how wrong I had been.
This coupled with the rise of the modern social justice movement was a perfect storm for me. I started to see this new religion making very intelligent friends often unable or unwilling to speak honestly about the problem of terrorism, and I began to see how our obsession with identity was poised to ruin our discourse and our politics.
I began warning my friends in the coastal bubble that this could contribute to making Donald Trump a viable candidate, and sadly I think my predictions came to pass.
I still see it has having a stranglehold on the Democratic party – making many so-called Democrats more than willing to throw suffering people under the bus if they do not check all the identity boxes, and tone-deaf in many respects to any concerns that fall along class lines.
More than that, the ideology has made enemies out of different groups of people that I believe could otherwise be united in common cause. Until this ideology is successfully challenged in liberal circles, I see Trump or a figure like him continuing to hold power, though naturally I hope my concerns turn out to be wrong.
With both the rise of ISIS and the rise of nationalist movements all over the world, I no longer see debates about religious ideas or postmodernist notions of truth as trivial. It is no accident we find ourselves in a post-truth society, with a president able to lie and suffer no real penalty for it.
It’s one thing when the religious find the concept of real, scientific truth threatening – this I expect – but it was a rude awakening for me to realize just how damaing the postmodernist assault on truth has done to our society at large, particularly as its core ideas went viral thanks to social media.
Fortunately I realized I wasn’t alone. Finding people similarly dedicated to reclaiming what could be described as Enlightenment notions of truth helped keep me sane. I really believe such a movement is the only thing that can help us get out of this morass of untruth we find ourselves in.
Jacobsen: You seem to have an affinity for Christopher Hitchens. How did you first come on to him? Why do you like him? What do you consider his more powerful arguments for irreligion?
Even more important than his specific arguments against religion, Hitchens for me represents a truly independent thinker – most importantly, one willing to challenge ideas within his own ideological sphere.
He was fearless in challenging political correctness and identity politics early on, while simultaneously being willing to admit his own errors in his early thinking about Marxism.
He was also willing to unapologetically challenge religion and the role it plays in inspiring terrorism while remaining a committed man of the left who cared deeply about the suffering of the oppressed, unwavering in his opposition to racism, sexism, and homophobia.
Some people claim that so-called “New Atheism” is a movement of the right, but I believe this is mistaken. I didn’t come to find challenging ideology important because my values had radically changed – I began to see that such challenges are inevitable and necessary if I wished to fulfill my values.
Of course, there are certain things I think Hitchens was wrong about. Even his most committed fans now admit that his support for the Iraq War was probably his single biggest blunder.
But we must respect and admire that even this error came from his willingness to challenge taboos within his own community – a critically important trait we should aspire to if we really going to live lives committed to the truth.
Jacobsen: When you peer into the landscape of the non-religious, what do you see as the modern promising and troubling developments of the movement?
The so-called Atheist movement – a label that I don’t think really describes it accurately, seeing as both Communists and Ayn Rand Objectivists are atheists and yet could not be more different in their central values – currently seems to be suffering a deep schism right along the lines of the Social Justice movement, which has ensconced itself within it, as it has in almost every major intellectual sphere in our modern society.
In one camp seem to be those who think the Trump-enabling identity politics are good and worth defending, while the other camp sees them it as a major obstacle to truth and progress, both scientific and political.
The two camps are also starkly divided on issues regarding free speech, with the hard leftist faction more than happy to restrict speech in the name of ‘protecting’ disadvantaged groups, while the left-libertarian faction still believes that free speech, even when it offends, is critical to defend in the pursuit of truth, and the answer to bad or harmful arguments is better arguments.
The leftist view on free speech I believe is one of the central obstacles to tackling the problem of terrorism in our time. Christianity and Judaism only came to be compatible with what we understand the modern world to be thanks to the relentless assault on their ideas since the Enlightenment.
By making it taboo to allow this process to unfold with Islam, committed leftists have become the collaborators and fellow-travelers of religious extremists everywhere who seek to subjugate women, persecute homosexuals, and endanger the lives of freethinkers.
This postmodernist ideology has served as a kind of ideological immune system to religious extremism, enabling it to preach hatred – as all unchecked, fundamentalist religious inevitably do – without the same kind of pushback we usually see from feminists, LGBTQ activists, and committed liberals, all needed to counter its toxic arguments.
Perhaps the most infuriating aspect of this is that the ideology ends up doing this in the name of protecting the very groups it ends up harming by committing to this process
Jacobsen: You trained in physics at Harvard University. How did you end up there? Why the interest in physics, especially at one of the great universities for it?
I loved science and was very lucky to gain early admission. During my time there, while I realized that my love of science was unabated, I also realized that I wasn’t quite at the level I would need to be to make significant contributions to the field, and I knew it was going to be quite a challenge to get an academic position.
And while I found labwork fascinating and illuminating, I found the social isolation very difficult.
Jacobsen: You took on the role of leading Conatus News. What tasks and responsibilities come with the position? Where do you hope to take the newspaper in 2018?
I was very honored when Benjamin David, who founded Conatus News, asked me to become its Editor in Chief. I had written articles for it in the past, and had read articles written for it by brilliant writers.
This opportunity was totally unexpected, and initially quite daunting, but getting to work more closely with brilliant writers has been incredibly inspiring. It has been great to see our writers move the conversation, being quoted and retweeted by some of the biggest figures in our sphere.
This is my first time being involved in a project at this level – fortunately I inherited a wonderful team of editors, without whom this project would be impossible
We plan to soon do a site redesign, a push on Patreon, and as well as a revamp of our social media strategy. It’s daunting, but also thrilling, to think about how we can take this platform to new heights.
We continue to be a platform dedicated to three core values – reason, free speech, and universal human rights. It’s because of our commitment to these core values, not in spite of them, that we hope to challenge taboos in the name of progress.
Jacobsen: Thank you for the opportunity and your time, Lucas.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/05
Bob Churchill is the Communications Director for the International Humanist and Ethical Union (IHEU), Editor of the Freedom of Thought Report. Bob Churchill is also a trustee of the Conway Hall Ethical Society and of the Karen Woo Foundation. Here we talk about discrimination against non-believers.
Scott Douglas Jacobsen: You are the best person I can think of to be in a position to know the ways and types of discrimination against non-believers in the world. Why? We did an interview before, on the relevant topic matter. I wanted to do an educational series on non-believers’ experienced discrimination by the numbers. You agreed. Here we are, so here we go: what is the most common discrimination non-believers across the world share? The standard prejudice against them.
Bob Churchill: This is very difficult to actually measure, but I would say the most prevalent problem (i.e. it affects the most people most often) is social discrimination. By this I mean the day-to-day suppression committed by other people: it might be friends who bristle if you say the wrong thing, teachers who might explicitly threaten you to keep you ‘belonging’ to a religion, parents who let you know how disappointed they’d be if you failed to conform to their beliefs and traditions. They might even let you know in no uncertain terms that they’d ostracise you.
I think in more liberal, secular countries it may be easy to forget or not to think about this social discrimination for the mainstream broadly secular population — though not if you’re raised in a ‘conservative’ religious community of course! But across huge parts of the world, criticism of religious beliefs, practices or institutions may be viewed as deeply suspicious, or even as malevolent. To actually assert boldly “I do not believe in this God or his prophet” could mean being thrown out of your own family, losing friends, losing your support network. To supposedly ‘insult’ religion can get you lynched.
And this is a very real threat. Just recently Mashal Khan, a student in a Pakistani university who called himself “the humanist” on Facebook, was accused of blasphemy and murdered by a crowd of fellow students (the incident was filmed on mobile phones).
Maybe it’s worth adding that in ‘the west’ you get some church leaders and religious commentators who say they feel like they can’t talk about or preach their Christianity anymore because of anti-Christian “persecution”. And superficially there’s a similarity there, but I don’t think it holds up: I don’t think the situation of Christians in secular Europe for example is at all symmetrical with the very real persecution of the non-religious in predominantly Islamic countries. Yes, in some countries in Europe, religion no longer has the cultural heft it once had, but it is often still privileged by the state. Yes it’s no longer the dominant worldview, but it was for centuries, and its doctrines have been heard ad nauseam, and it has simply lost most of the arguments. Yes we’re often suspicious of preaching, but it is permitted and protected. Yes churches are dying out, but they still dot the landscape, and they’re not being forcibly shut down they’re just closing as people leave them. So while obviously there are places where Christians really are persecuted, just like the non-religious, I would strongly resist the idea that that’s generally the case in Europe or ‘the west’, and really when someone makes that claim it is either being made strategically, or it just reveals their ignorance to the realities of actual persecution.
Jacobsen: What is the most unique form of discrimination you have ever come across through research into the bigotry and prejudice against non-believers?
Churchill: Well, I would say that the more remarkable feature of problems faced by the non-religious is how similar they often are from place to place. At the legal level, it’s often the same religious supremacist or traditionalist arguments that are used to privilege religion or discriminate against atheists in law. In Islamic states in particular the same lines of so-called Islamic jurisprudence or religious law appear from place to place to justify very similar laws against ‘blasphemy’, ‘apostasy’, constraints on marriage and family law according to religion, restricting the freedom of thought and expression, and so on.
Another very common recurring theme with ‘blasphemy’-type cases in particular is how often it’s all about texts, Facebook posts, Whatsapp groups and so on. Sometimes it’s still about books or physical protests, or in the Ashraf Fayadh case it was about “atheistic poetry”! But the medium is usually online now. And this isn’t something to be just shrugged off by saying “well, that’s where people speak in public now”, because a really worrying trend just in the past year or two is that we’ve seen more and more cases where the person being prosecuted is being prosecuted for posting in private conversations, in Facebook groups that people have elected to join, and even in more-or-less private Whatsapp groups. So as we’ve developed these ways of using the internet in smaller, more selective channels, even those are being broken into and subjected to the same kind of restrictions as if you were standing on a street corner.
In terms of social problems too, I’d say it’s the similarity risks and concerns from place to place that stand out for me: the threat of being ostracized from family and friends, in extremis the threat of being publicly named, attacked or lynched. The fear of being cut off from support networks recurs a lot from atheists in the most hostile countries, and — this has come up when I’ve been talking to people a few times — if someone is very isolated then it’s not just about losing their existing family but about damaging their chances of starting one. If you live in a more conservative society and marriage traditionally depends on the support and approval of families and so on, and if you’ve lost all that because you’ve been thrown out of your family, then finding a wife or husband might have gone out of the window too.
None of this isn’t to say that every nation has its peculiarities of course, I don’t want to make the whole world sound homogenous. But it’s more the patterns of similarity that strike me that uniqueness.
I can mention a few details that have stood out though; things which are not really unique but are certainly very indicative. The Alexander Aan case in Indonesia a few years ago had a horrible ironic kicker to it. He was charged with ‘blasphemy’ and ‘calling for others to embrace atheism’ for posting on Facebook — so far so horribly predictable. But also, Indonesia made it a requirement to state your religious affiliation on identity papers, and they were only allowing six choices: you can be a Muslim, Catholic, Protestant, Confucian, Buddhist, or Hindu. You can’t put “atheist”. So in addition to being put on trial for spreading atheism he was also accused of lying on official documents by putting “Muslim”.
One of the less commented-on aspects of the Pussy Riot trial a few years ago was that the judge said in her summing up that they were found guilty of “religious hatred” because their protest was feminist, and the Russian Orthodox religion was incompatible with feminism, therefore the band was obviously promoting their own beliefs in a supremacist way over that of the church! Quite incredible.
Ashraf Fayadh who I mentioned before, in his trial in Saudi Arabia the court was reportedly shown pictures of him, selfies maybe, with female friends at art shows, and also his long hair. This was all used against him, basically to show he was too liberal. Imagine being on trial facing a possible death sentence for “apostasy” — and he was actually sentenced to death on the back of this, although that’s since been commuted to a long prison sentence — but imagine that your life is on the line, you might be executed for leaving your presumed religion, and some prosecution lawyer starts banging on about the length of your hair! Utter mockery of justice.
Jacobsen: To give an idea of the range, what country is the worst for respecting human rights of non-believers? What country is the best? Why (for each)?
Churchill: In the IHEU Freedom of Thought Report we assess each country according to a global ratings system. There are four thematic areas we consider, and five levels of severity across all four thematic areas, so you might say that the worst countries are the ones rated most severely across all four thematic areas. That’s true of Saudi Arabia, Iraq and Afghanistan. And a very close second, with the worst ratings in three out of four strands and the second-worst rating in the remaining strand, there’s another six countries: Brunei, Iran, Pakistan, Sudan, United Arab Emirates and Yemen.
But there’s a lot of ways of chopping the data up, and that’s just looking at where the country is performing consistently badly across our themes, so you could look at it another way. For example, you might very well say that any country in which there’s a possible death sentence for being an atheist, under ‘blasphemy’ or ‘apostasy’ laws, then that has got to belong in your absolute “worst” category! And there are thirteen countries in that camp (many the same as above of course): Afghanistan, Iran, Malaysia, Maldives, Mauritania, Nigeria, Pakistan, Qatar, Saudi Arabia, Somalia, Sudan, United Arab Emirates, Yemen. And recently we’ve seen extrajudicial or militant killings of humanists (or people accused of atheism) in India, Maldives, Pakistan, and Bangladesh. And in each case there appears to be near complete impunity for the attackers.
Meanwhile, we’ve applied the best rating across all four thematic strands in just three countries: Belgium, the Netherlands and Taiwan. This isn’t to say there’s never any problem in these places, of course! There may still be some battles to fight along secular lines.
And of course anyone in a conservative religious community in any country may find themselves discriminated against. But legally speaking and in terms of the social indicators we could detect, these three countries succeed in having none of our negative boundary conditions applied to them.
Every country has its own dedicated web page via freethoughtreport.com/countries/ and all the summary data is available via freethoughtreport.com/data/. I’d urge people to read the Report and we’re always looking for volunteers to help maintain and update the information — there are details about how you can join the volunteer researcher pool at iheu.org/volunteer.
Jacobsen: Thank you for your time, my friend.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/05
John Carpay, B.A., LL.B., is the President of the Justice Centre for Constitutional Freedoms. Here we talk about some of his work.
Scott Douglas Jacobsen: What was family background regarding language, culture, geography, and religion/irreligion?
John Carpay:Born in the Netherlands; came to Canada at age 7; grew up in BC (Kitimat and Williams Lake); raised Catholic; B.A. in Political Science from Laval University; LL.B. from University of Calgary.
Jacobsen: You have argued Canadian universities remain tolerant of behaviors preventing free speech, such as obstructionist tactics of activists. What are some of the prominent examples that come to mind – an event or two, and an individual speaker or two?
Carpay: Case 1, at the University of Victoria:
Youth Protecting Youth (YPY), a registered student club is “a group of undergraduate students from the University of Victoria who share a common love and respect for all human life, without regard for gender, race, ethnicity, sexual orientation, level of development, or physical capabilities.”
On the morning of November 16, 2017, YPY members erected a display in an area of the UVic campus known as the “Quad”, consisting of 10,000 small blue and pink flags planted into the ground. The flags represent the approximately 100,000 abortions that occur in Canada annually. The purpose of this and other similar flag displays are to raise awareness of the fact that Canada has no law regulating abortion. YPY had emailed Campus Security to notify them of the event on November 15.
At about noon, UVic students began to gather to protest the display. The protest became larger as time went on, increasing in number and intensity. At approximately 1:30 pm, the crowd of protesting students grew to approximately 30 individuals. Some of the protesting students became verbally aggressive and told YPY members that they would remove the flags themselves if YPY refused to do so. Concerned about the protesting students’ threats, YPY called Campus Security. Many protesting students then began pulling up the flags and putting them in piles.
As the protesters began to destroy the flag display, two Campus Security officers arrived, but declined to take any action. The officers simply watched as the protesters dismantled YPY members’ flag display. The officers explained to YPY members that they must remain “neutral” and that they could not take any action to protect the flag display because it could be interpreted as Campus Security taking a position in support of YPY. The officers further explained that intervention could “escalate” the situation.
Unopposed, the protesters completely destroyed the display.
Case 2, McMaster University:
On March 17, 2017, a debate took place at McMaster University on the subject of gender identity, political correctness and free expression. The debate, which was to include three McMaster professors and University of Toronto professor Jordan Peterson, was disrupted by students and protesters who used tactics including clanging cowbells, blowing air horns and chanting to drown out Peterson’s remarks. One individual was seen blowing an air horn very close to Peterson’s ear. Another person reportedly threw glitter on Peterson’s face and suit. Eventually, Dr. Peterson retreated outside the hall, where he continued speaking while standing on a bench.
One day prior to the event taking place, the President’s Advisory Committee on Building an Inclusive Community issued a statement which read that it was “deeply troubled that Dr. Jordan Peterson has been invited to speak at McMaster.”
McMaster University failed to provide adequate security to ensure the debate could proceed as organized.
Jacobsen: Free speech seems like an increasingly important topic to some academics and postsecondary students. Why is this the case? What are perennial, and then modern, threats to its practice in Canada as a whole and especially in academic settings as well?
Carpay: Universities only became known as bastions of free expression in the 20th century. Before that, universities routinely placed restrictions on offensive and controversial expression, i.e. John Wycliffe being banned from Oxford for translating the Bible to english in the 1300s; Oxford’s ban on an openly gay student magazine called the Chameleon in the 1800s; American professors fired and discredited for expressing opposition to the Draft; Anti-Vietnam protests banned at Berkley, and the list goes on. Ironically, many of those who were sympathetic to, or part of, the campus anti-war movement of the 60s and 70s now find themselves in positions of power at these universities. Yet, rather than learn from their experience being on the butt end of censorship, they employ the same silencing tactics against the new generation. Ultimately, universities are image-obsessed; they wish to avoid controversy at all costs, despite the fact that controversy and discomfort are often prerequisites to intellectual discovery. They will always trend towards restrictions on expression, unless professors, students and concerned citizens take a stand against these tactics.
Jacobsen: Who are prominent spokespersons on free speech in Canada who you admire or, even if you disagree with, those who you consider important voices on the fundamental principle of freedom of speech?
Carpay: Jordan Peterson has been able to reach millions of young Canadians through his Youtube channel and speaking engagements, and has been something of a lone wolf among faculty in taking a stance against compelled speech. This is much needed at this point in our culture and history.
Jacobsen: Thank you for the opportunity and your time, John.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/04
Frances Garner is a Member of the Central Ontario Humanists. I wanted to gain some more of the smaller stories, especially those with novel perspectives and experiences apart from the international figures who travel the lecture circuit and repeat the same arguments and talking points, often, and the national figures who make the rounds on issues of the day. Here is our conversation.
Scott Douglas Jacobsen: Let us start from the top and talk about your own personal and family background, what was it – geography, culture, language, religion or lack thereof?
Frances Garner: I grew up in Southern Ontario with a lapsed catholic, probably alcoholic father and an evangelical, fundamentalist mother. My father died of pancreatic cancer when I was a young teen and I regret that I didn’t get the chance to know him better.
My mother took her four children to church every Sunday with the full support of my father. It wasn’t our religious training that my father was concerned about so much as having the house to himself for half a day.
From the age of two weeks until I was 36 there were very few Sundays that I was not in the pew. We were steeped in the fundamentalism of the Fellowship Baptist Church.
I was raised with a very strict God. He was always out of reach and he was waiting with hand poised to strike if you screwed up. It was pretty frightening. My mother was a little bit like Him as far as personality went.
So, I spent my childhood, youth and adulthood in church many days of the week; Sunday school, church service, evening service, pioneer girls, youth group and choir. I even got baptised twice… just to seal the deal I guess.
Jacobsen: [Laughing] There is a story about Anne Frank in the Mormon church. They baptize the dead. She had to be baptized several times because she just wouldn’t take.
Garner: After my father died, my mother married a very fundamentalist retired minister which only steeped me in further. Although I had plenty of questions about why we believed what we did, I was too frightened to ask or express any type of doubt at all.
Of course, I married a guy who was also brought up like me, but he was willing to let me take on the religious upbringing of our children. (who ever said ‘you marry your father’ knew what they were talking about in my case)
We moved to Muskoka in 1993. A co-worker who I had had many discussions with about my belief must have gotten sick of listening to me, said to me one day ‘You sound like someone who has never had the courage to question your own belief system’. That shut me up for the day and then I went on a journey to prove to this person that my faith was real and show this fellow why he was wrong.
Be sheer coincidence, I was in the public library a couple of days later and happened upon a book written by Charles Templeton, Farewell to God. Before I was half way through the book, the scales fell off my eyes and I was done.
Maybe I never really did believe it. Maybe I was just too frightened of loosing what I thought was my foundation because it seems like an awfully easy deconversion. But that was it…eyes wide open and my faith gone in an instant.
Jacobsen: How do you move forward so steeped in it?
Garner: I didn’t run out and tell the world right away but eventually it comes out. My mother and brothers were not at all impressed. It ended up setting me apart from my family and things can still get pretty tense all these years later.
I spent some time over the next few years checking out other belief systems, each of them making about as much sense as the one I had left. But it took very little time to realize that in all likely hood we are on this dot of a planet by ourselves and there is no one out there watching over us or judging us.
It’s frightening and freeing at the same time. I still carry a little bit of that feeling that there is always this invisible someone watching me. There is a children’s hymn from my youth that haunts me now and then…Be careful little eyes what you see, be careful little hands what you do… There’s a father up above and he’s looking down with love so be careful… Creepy, isn’t it?
Around that time and separate from my spiritual searching, I took an in-depth meditation course called Mindfulness Meditation. Twelve weeks of practice with a minimum of two hours a day. Admittedly, I didn’t fully apply myself to it but I thought it was very good.
Jacobsen: How did you find the new community?
Garner: Fast forward a few years, divorced, having raised three kids into adulthood pretty much on my own and living a pretty good godless life. My middle child very suddenly died. In the blink of an eye and with no warning she was gone leaving behind a husband and two little children.
It rocked my world to the core. As every parent believes, our children will see us to the grave, not the other way around. It taught me something about belief. You can believe staunchly anything you please and it counts for nothing. Belief is not truth.
Those days of mourning were unbearable, unimaginable. I was so fortunate that my partner Jim was there to hold me up and to give me a soft place to land. Our dog Heston wouldn’t come near me for three days.
I think he couldn’t comprehend who I was underneath all that grief and then he did what ‘man’s best friend’ does. As I was sinking into despair he got to work. That dog got me out of bed and made me walk. Three, four, five times a day that dog insisted on going for a walk.
And so we did. Miles and miles and miles and slowly the grief began to ease. It will never go away but I have learned to live around that huge hole that my daughter left in my life. I think that dog may have saved my life because I was very tempted to join my daughter in death just to stop the pain and grief.
I wonder, if I had still been living a life that told me there was something after this life, that she was out there somewhere, I may have joined her. Anything to end that kind of pain.
A few weeks later I saw an add in the paper that this Mindfulness Meditation course was happening again and I realized that during those days of sitting vigil over my daughter that I kept coming back to one of the things we were taught; watching the breath, returning to the breath.
I realized that that is what I had been doing those first few days. It was how I kept present in those moments. I took the course again and today I practice being ever present in the moment.
The one thing that church provides is a place for others who think like you to gather. I did miss that. About a year ago, I joined the Humanists of Canada and attend the monthly meetings in Barrie about an hour south of here.
It is a great pleasure to socialize and learn along with others who realize that the best path in life is to take resposiblity for yourself and to know that we are the only ones who can make this world what it is.
My goal is to become a Humanist Officiant so people can celebrate life’s events without having to give the nod to God. I would also love to see a group started here in Muskoka and would happily be a part of that.
Leaving religion has been scary, lonely and empowering over these last years and today I am a stronger more fulfilled person for it.
Jacobsen: What role do you play in the humanist community now?
Garner: I go to the Barrie, about an hour South of here. We have one meeting a month. I am there for that. I am like a support person on the Board of Directors. I do not hold a position, but I am a support person.
I am working to become an officiant. Something, I would love to do as a humanist officiant. Hopefully, by the end of this year, I can provide humanist weddings or baby namings. Living in Muskoka, it is a treasure trove.
There is a wedding on an island every weekend around here. We live on a lake as well. That is what I would like to be doing by the end of this year.
Jacobsen: I know there is a lack of services for humanists and other associated types of people who are public service in that way – officiants and so on – in the prisons, in the army, and in universities.
If you take the army or universities, something like a humanist chaplain might be a deep need for a lot of humanist on campus. Do you know what the process is for doing that? Is it similar to becoming a humanist officiant?
Garner: I do not. But I would be very interested in doing that. We have one federal and one provincial here in Gravenhurst. That work appeals to me. I guess that I would start with an officiant. You never know where that can go.
Jacobsen: When you think about the activists of the Barrie Humanists, what are some of the practical everyday things that they have in the community that you would value that you would find in a traditional religious community or something that doesn’t come with a bunch of supernatural baggage – so to speak?
Garner: Since I am new, the thing I get is the freedom to question whatever I want to question. it is freeing coming from a fundamentalist background. The ability to question anything that you want. Living where I do in this small community, I would love to see them come North and would love to play a part should that ever happen.
As a humanist, in order for me to not shine my light – do not want to say that and it is not cool considering where I come from [Laughing], the people who know me. I have had so many people ask where I get my morality.
If you read Leviticus, where do you get your morality?
Jacobsen: By not reading Leviticus…
Garner: Are you familiar with the Bible?
Jacobsen: It happens now. It happens in international politics where people want to punish others with the Curse of Amalek which had to do with the slaughter of the Amalekites. I am familiar. It is quite striking.
The genocidal impulse, I have heard it said. People are told to be more like God. Then if you look at page after page within the Bible, you see killing and genocide. This may explain international politics for centuries.
Garner: It may explain the gun laws in the United States. They seem to be taking each other out at alarming rates.
Jacobsen: If you look at international politics, where it has apparently been the case, it does work as a basic heuristic for an explanation.
Garner: One of the things that are a little bit alarming is how the United States is moving towards more of this – more of the Christian Right philosophy, which is quite alarming.
Jacobsen: You have the mix with Mike Pence as a Christian fundamentalist as his prime identity in life. Then you have Paul Ryan who takes on an Ayn Rand – who was an atheist – laissez-faire capitalism.
It is a strange mixture in the richest, most powerful country in the world.
Garner: Anyone who is an atheist is considered to be lower on the scale than a pedophile.
Jacobsen: Yes, that research that was done. They were seen as that in specific contexts. So, I do not want to overstate the research, but based on the new more preliminary research that has been done.
When they give an example and ask who this is, atheists come off, in terms of the numbers, worse than but, in terms of the statistics, statistically significantly equivalent bad in certain circumstances.
Garner: What amazes me, today, after this journey that I have been on since 1996, I would consider myself far more moral and ethical than I ever claimed to have been as a Christian back them.
Jacobsen: Why is that?
Garner: I can’t say, “Whoops! Sorry, the slate is wiped clean. Whoops, sorry! Jesus forgives me, I get a pass. My sins are forgiven.” I have come to realize that I am responsible for the one life that I have been lucky enough to be thrown into.
I am responsible for me. Putting me in that place and not some deity has just really changed the way I see almost everything I do, and I am accountable for that. It is not my church dogma that drives my morality.
It is not how I was a raised. It is not the invisible uncle in the sky. It is me who is doing this. It is Frances Gardner who decides right from wrong. That is why I think I am far more moral and ethical person today.
Knowing that my every action shapes the world around me is why I stopped eating any and all animal products.
Not only because I feel that it is part of my humanism or atheism by any stretch, but that moral and ethical responsibility that I feel for the planet and for other sentient beings just said, “You cannot participate in this any longer.”
I just can’t see myself as a vegan Christian. I would not be welcome at the socials for sure! [Laughing].
Jacobsen: [Laughing].
Garner: “Have some ham!” It is how I feel a connection with the planet as a whole.
Jacobsen: When you are looking at the trends in the country now, and I want to keep things consistent with the specifics of Ontario, what are some concerns you might as to certain movements or organizations developing, growing, and trying to influence maybe the political situation or the social situation in Ontario?
Garner: I think Ontario is quickly becoming more and more and more secular. We do not have some of the problems that other parts of the country and the world have. One thing that I would like not to see is for our nation to become “spiritual.”
“I am not religious but I am spiritual.” I would hate to see that attitude seap into anything politically. I wonder if that might be a little bit sometimes about where we are going. As long as there is someone out there going to look after it in the long run, then it takes aaway our own responsibility.
As far as movements go, environmentally, we are on the cusp of some pretty awful things. As a humanist, I would like to see us work towards bettering the landscape of the planet for the next generations, where we are responsible for that.
I am not a real political animal. So, I am not sure if I would join any political movement. Maybe, the Green Party or the Libertarians, I might support them, but I am not political enough for a Conservative or an NDP or a Liberal government.
Jacobsen: Thank you for the opportunity and your time, Frances.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/04
“OTTAWA — The Conservative Party decided early Thursday not to proceed with a House of Commons motion that a Canadian Sikh organization says labels its community as “terrorists.”
The Canadian Sikh Association posted on its social media channels Thursday morning that they were thankful the Tories had backed down from a proposed motion from foreign affairs critic Erin O’Toole. Sukhpaul Tut, chair and spokesman for the association, is calling on the party to apologize for having written it in the first place.
One of two the Conservatives were considering for Thursday would’ve asked the House to “value the contributions of Canadian Sikhs and Canadians of Indian origin in our national life” but also to condemn all forms of terrorism “including Khalistani extremism and the glorification of any individuals who have committed acts of violence to advance the cause of an independent Khalistani state in India.” The motion concludes with support for “a united India.””
“This week, the body of the late Christian evangelist Billy Graham lay in honour in the rotunda of the U.S. Capitol, the home of the United States Congress. A “North Carolina country boy” who would go on to become “America’s Pastor,” Graham embodied in life, and now symbolizes in death, the power of evangelicalism and public religiosity in the United States—and, for Canadians, a reminder of the profound differences between the religious and political culture in the U.S. and Canada.
But while Graham has been lauded for his superstar quality, history overlooks the fact that when he was getting his start in the 1940s, a time when large-scale revivals were an institution in the U.S. but also in English-speaking Canada, the brightest evangelistic star was not the lanky North Carolinian, but his friend and confidant, Torontonian Charles Templeton. And in the story of these evangelists lies clues that help explain the changes in the religious landscapes of the two countries in the years that would follow.
Templeton was born in Toronto in 1915, then born again at a revival service in 1936. This conversion experience would determine the next twenty years of his life. He began preaching on street corners, then graduated to churches, and by the mid-1940s he was pastor of one of Toronto’s largest assemblies, the Avenue Road Church of the Nazarene. He was also leading some of the largest revival gatherings in North America, including rallies that packed 16,000 into Maple Leaf Gardens.”
“Does the constitutionality of the Canada Summer Jobs attestation requirement depend on whether the Canadian Charter of Rights and Freedoms protects women’s right to abortion or more generally to reproductive freedom? The answer is no.
The federal Liberal government imposed the attestation requirement on not-for-profit, public-sector, and small business employers who apply for wage subsidies to hire secondary and post-secondary students for summer jobs. Liberals had received complaints about previous summer job funding going to summer camps that refused to hire LGBTQ staff and to groups that distribute graphic anti-abortion pamphlets.
The coming summer could also see complaints from students working in faith-based hospitals and long-term care homes that refuse to comply with new assisted dying laws. To protect women, LGBTQ, and differently abled students from employment discrimination, the Liberals require employers to sign an attestation requirement asserting they respect human rights, that is, that they do not seek to remove or actively undermine these rights.”
“A Canadian who was convicted of plotting a terror attack targeting Times Square and the subway system in New York City is asking a judge for a second chance ahead of a sentencing hearing in April.
In a 24-page handwritten submission before his sentencing, Abdulrahman El-Bahnasawy said frustration with how the West treated Islam turned him toward extremism.
The 20-year-old, a Mississauga, Ont., resident, described anger at the U.S. and its allies for “disrupting our life (sic) and murdering our civilians with reckless airstrikes …,” writing later that it was appropriate to use similar methods back. He wrote he was not trying to justify his actions, but just wanted to explain his thought process at the time.”
Source: http://www.cbc.ca/news/world/canadian-convicted-of-terrorism-in-u-s-asks-for-2nd-chance-1.4561306.
“Justin Trudeau’s summer jobs initiative in Canada has attracted some international publicity.
It consists of attaching checklists to any application for government funding. Applicants must check boxes to affirm that they support abortion, gay marriage, transgenderism … and so on. It is a plain religious and ideological test, and those who get it wrong become anathema to the bureaucracy.
On the face of it, the measure was silly, and my own first impulse was to laugh at a leftist self-parody. The young prime minister looks out of his depth. A man whose preparation for high political office was gym coach, nightclub bouncer and the family name was now experimenting with a kind of secular theocracy. Even quite “liberal” talking heads and pundits said the measure went too far. And the meekest of church leaders were piping up.”
“The Liberal government has given Status of Women Canada a major role to play in its feminist agenda and, now that the federal agency is set to grow into a full-size department, it could also be changing its name.
“It’s a possibility,” Status of Women Minister Maryam Monsef said in an interview when asked whether the department would be shedding its 1970s-era name for something that better reflects a more inclusive vision of equality.
The 2018 federal budget, for the first time in Canadian history, went through a full gender-based analysis, which involves looking closely at how every spending and taxation measure would impact men and women, or girls and boys, in different ways.”
“A former B.C. NDP premier and one-time federal Liberal cabinet minister has some sobering words concerning the erosion of the separation of church and state in Canada in the wake of Prime Minister Justin Trudeau’s recent “religious pilgrimage” to India.
“In this story, there are larger issues that get actually get lost,” Ujjal Donanjh told the Now-Leader. “The larger issues are that you have in fact, almost sort-of, a religionization of Canadian politics when you have Hindu days and Sikh days, and politicians attend temples, but I don‘t see them attending many churches, because the social contract in Canada is that there is a separation between church and state.”
“And I hate that that contract is kind of eroding a bit, when politicians begin to look at communities through the prism of religion. And then the prime minister actually took it a step further by going to a foreign country on a trade mission and then making it all about religious pilgrimage.”
“I am concerned about the Liberal government’s new policy that bans employers from receiving job grants if they do not espouse the Liberal government’s view on social issues. When did Canada become a totalitarian state? Furthermore, it is shameful to be a part of a country that is forcing developing countries to espouse our country’s social agenda. How is this different than the colonization we regret with our First Peoples? While Mr. Trudeau is offering public apologies for wrongs exercised by the government, why not ask him to apologize to the 3.9 million Canadians that have been killed by abortion? Following that apology should be one to the children who will be killed worldwide with his “reproductive rights” social agenda and our tax dollars.
On top of all that, we now have the loss of summer job opportunities unless we accept Mr. Trudeau’s social agenda. Is this “the stronger, more diverse and more inclusive society” that he wishes to achieve? How can he truly achieve this goal when he is disregarding the beliefs of millions of taxpaying Canadians? Protecting life at all stages is a core belief of many world religions. Forcing employers to sign this affidavit in order to receive funding is in fact discriminating against religion and is therefore unconstitutional. Doesn’t he know that religious organizations are the backbone of many Canadian communities? When government funds fall short, it is religious organizations that step in to take care of the needy and the marginalized. Even if the work of summer students in a religious organization has nothing to do with so-called “reproductive rights,” these organizations cannot in good conscience sign this ridiculous affidavit. There are many good organizations in Guelph that will be at a loss without these summer grants.
Furthermore, with “pro-choice” messages dominating the media and our own prime minister constantly bombarding us with his social agenda, it is no wonder young women fall prey to thinking they have no choice but to abort their child. Thank goodness for the work of former summer students from Guelph and Area Right to Life who created outreach programs that let young women know about the support available right here in Guelph. They are letting these women know that they actually do have a choice, a choice that both they and their child can live with.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/03
The World Sikh Organization of Canada (WSO) made a call asking for some help on March 1 in an email. I received it. In solidarity with the WSO and the Canadian Sikh community, especially knowing of some narratives marked within the Canadian conscience and historical record including Insp. Baltej Singh Dhillon and the SS Komagata Maru, I will oblige the request (Johnston, 2016; Foot, 2016). A small note of social solidarity seems better than silence, as “silent as moonlight on a gravestone” sometimes. I cannot speak for others, but I can speak and act for myself.
The WSO notes that the Conservative Party of Canada is using the “precious time in the House of Commons” in order to “force a debate condemning ‘Khalistani Terrorism.’”
The WSO points to the concern that the time that could be used in order to benefit the general population of Canadians is being used for less than optimal issues on behalf of Canadians; however, the Conservative Party of Canada has decided to target the Sikh community to tarnish their image as extremists with a ‘forced debate on Khalistani terrorism.’
They consider no reason for the broaching of this debate but do point to the easily expected effects on ordinary Sikh Canadians and their image within Canadian culture.
“Fellow Canadians are starting to see us as terrorists when we are not. This will damage us in the public eye and hurt our community immensely, particularly our youth,” the email from the WSO explains.
The WSO representatives, on behalf of the organization, have an idea to act on the issue, which would not take much effort, and straight from the email:
Please call and leave voicemails at the offices of Conservative Leader Andrew Scheer and Erin O’Toole (who is bringing this motion forward). Please communicate to them that if the Conservatives carry through and bring this motion forward then they will lose support from Sikh community and our Gurdwaras. The Sikh community will not forget this.
Yours truly,
WSO Canada
N.B. Please find the contact information for the M.P.’s below.
ERIN O’TOOLE
Telephone: 613-992-2792
Erin.OToole@parl.gc.ca
ANDREW SCHEER
Telephone: 613-992-4593
Andrew.Scheer@parl.gc.ca
References
Foot, R. (2016, November 14). Baltej Dhillon Case. Retrieved from http://www.thecanadianencyclopedia.ca/en/article/baltej-dhillon-case/.
Johnston, H. (2016, May 19). Komagata Maru. Retrieved from http://www.thecanadianencyclopedia.ca/en/article/komagata-maru/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/03
Scott Douglas Jacobsen: There are various epithets floating in the interwebs: Social Justice Warriors or SJWs, Alt-Right, radical feminists, Leftists, far right conservatives, radical Left, and so on. How do these worsen the online dialogue on important political and social issues? Do they have any positives?
Dubar: Labels are useful until they stop being useful. Writing off a person or an idea because of the labels you’ve put on them is an attack on the person, Ad hominem – not an actual argument. For various reasons this has become standard practice is most discussions, in all sides of the political spectrum. Ideas that meet with a person’s ideology are supported no matter what, and ideas that go against ideology are dismissed no matter what. So these labels are useful for discussion – and for satire – but they don’t have any bearings on whether arguments are good or otherwise.
Jacobsen: You have written on political correctness and no platforming. What are these? How do these hinder proper and full debate on important, and even trivial for that matter, topics in an academic setting such as a research university with international repute?
Dubar: Political Correctness is supposed to mean this: “the avoidance of forms of expression or action that are perceived to exclude, marginalize, or insult groups of people who are socially disadvantaged or discriminated against”… But the clue is in the title. It’s about the “correct” politics. There is only one way to view any idea, and that is in the framework of the “correct” ideology.
It creates a hierarchy of oppression: we must not raise the issue of gangs of mainly Muslim men in the UK targeting vulnerable white girls for sexual abuse, in case this gives ammunition to a nebulos “far right”. We must pretend Islam has nothing to do with terrorism, while terrorist use Islamist language and ideas to justify killing people – mostly other Muslims. We must not question contemporary gender ideology, because the people involved are vulnerable.
People within minority communities speaking up for human rights and reform routinely are smeared by so-called “progressives” as “right wing” and “uncle toms” – as if they are traitors for having wrong opinions. White people calling out minorities for not being regressive enough. How crazy is that?
Political Correctness is about defending ideology from challenge. We see this of course not just from the Left, but from every other ideological group too. In a way it’s just part of the human condition, I guess.
“No Platforming” is the notion that certain people or ideas are so repellant that they should not be heard in society. It began targettng actual genuine fascists, but not it’s spread to tarring anyone who questions the <<current ideology>>. It’s anti-intellectual and to my mind deeply dangerous.
Jacobsen: In terms of your own educational background and experience with universities, what do you see, within the domain of academia, as the main issues sourced from and continually self-denigrating the otherwise honorable traditions of the post-secondary university environment and institutions in North American and Western Europe?
Dubar: The most dangerous issue for me is that much “Progressive” academia has come to reject even the possibility of objectivity. Ideology comes first. Of course you can criticize western history, western values and western academic practice – but if you are not prepared to put your own ideas to the same scrutiny you are not doing science or reason.
Jacobsen: What do you see as a way forward for universities on the issues of free speech? What do you see as the more important issues within universities and wider society? Of course, different people rank different values as more or less important, so this can seem like a highly individual question.
Dubar: I hope it will work itself out – that the current ideologically driven approach is a fad and that it’ll fade over time. My fear is that “progressive” politics is becoming so alientating to so much of the population that it will seriously damage the “Left”. I think we’ve seen that already, with the election of Trump in the USA and the vte for the UK to leave the European Union. If the Left – of which I’m part of politically – keeps driving away people for not having the “correct” opinions, I can’t see it gaining and holding power.
Jacobsen: How can people become involved with the progressive movements, whether writing, donating to organizations, or helping with the promotion of relevant publications?
Dubar: Everyone needs to find what works for them. All I hope is that people are prepared to question their own beliefs and preconceptions. Otherwise, we will be stuck with absurd quests for ideological purity – which are always a race to the bottom.
Jacobsen: Any final thoughts or feelings in conclusion?
Dubar: My own outlet for the current climate of craziness is #satiria. I hope your readers will join us there on Facebook & Twitter!
Jacobsen: Thank you for the opportunity and your time, Roger.
References
Dubar, R. (2016, October 11). #WearWhatYouWant but speak out against compulsory hijab in Iran. Retrieved from https://nation.com.pk/11-Oct-2016/wearwhatyouwant-but-speak-out-against-compulsory-hijab-in-iran.
Dubar, R. (2017, January 8). 2017: Post-Truth, Post-Intolerance, Post-Understanding. Retrieved from https://conatusnews.com/2017-post-truth-post-intolerance-post-understanding/.
Dubar, R. (2016, March 30). A Bad Week For Religious Tolerance. Retrieved from http://thepashtuntimes.com/a-bad-week-for-religious-tolerance/.
Dubar, R. (2017, April 4). Anyone Who Disagrees With Me Is a Nazi. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/anyone-who-disagrees-is-a-nazi_b_9592174.html.
Dubar, R. (2017, April 8). Fear of a Black Hairstyle – Cultural Appropriation? No Thanks. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/cultural-appropriation_b_9625720.html.
Dubar, R. (2017, April 26). No Platform: Is Free Speech Worse Than Murder With Machetes?. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/no-platforming_b_9771848.html.
Dubar, R. (2017, April 9). On White Guilt and Social Justice: Put Human Rights First. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/social-justice_b_9643566.html.
Dubar, R. (2017, March 30). Political Correctness Is Bad: Discuss. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/political-correctness-is-_b_9562364.html.
Dubar, R. (2017, May 3). Roger’s Rules for Online Behaviour. Retrieved from http://www.huffingtonpost.co.uk/roger-dubar/rules-for-online-behaviour_b_9804340.html.
Dubar, R. (2016, March 14). Mobile World Congress and a Scottish man with random thoughts in Barcelona. Retrieved from http://thepashtuntimes.com/mobile-world-congress-and-a-scottish-man-with-random-thoughts-in-barcelona/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/03/01
Dr. Christopher Haggarty-Weir is a Scottish-Australian vaccine scientist and venture capital analyst currently based in Edinburgh. He received his Bachelor in Biomedical Science from the University of the Sunshine Coast, then completed a Master in Molecular Biology at the University of Queensland’s Institute for Molecular Bioscience where he worked with the Australian Army on novel malaria mosquito control technology. He recently completed a joint Doctorate in malaria vaccine development at the University of Melbourne’s Walter and Eliza Hall Institute and the University of Edinburgh. During his Ph.D., Dr. Haggarty-Weir undertook a mini-MBA in Melbourne and business studies with MIT. He has published in various scientific disciplines in addition to philosophy, and has previously worked in intellectual property management and business development in the biomedical sector. In his spare time, he enjoys spending time with his wife, author Stephanie Haggarty-Weir (https://www.smashwords.com/profile/view/stephaniehaggarty), writing for MostlyScience.com as the co-editor (http://mostlyscience.com/), reading broadly and watching bad movie reviews. He currently consults on vaccine development projects and venture capital investments and is completing an MBA at the University of the People in conjunction with Yale and Oxford universities.
Scott Douglas Jacobsen: What was early development life for you – geography, culture, language, and religion if any?
Christopher Weir: I grew up in a Scottish-Australian family in a town called Redcliffe (just north of Brisbane, Australia). It was a fairly typical Queensland town, which is why I was never a big fan. The culture was fairly anti-intellectual with an over focus on sports and a prevalent drug element that only got worse over time. However, despite coming from a low socioeconomic background, my family (mum in particular) was very pro-education as they saw it as a means of upward social mobility. This manifested itself in a positive way, with no pressure put on me to go into a certain field, but reinforced to aim very high and dedicate myself to what I took an interest in. My family was not overly religions, more culturally Christian you might say with a slight theist outlook. Nowadays both my mother and I are atheists (with me being particularly anti-theist).
Jacobsen: What concerns you about some of the subsectors of the progressive movement, which can seem not as progressive as self-proclaimed at times?
Weir: I have several concerns with subsectors of the progressive movement, with certain things being prevalent amongst subsectors of the far right (which really is quite ironic). These include: rabid Antisemitism, use of pseudoscience, identity politics, racism, a general lack of nuance manifesting itself as a ‘with us or against us’ mentality, anti-free speech, and lack of broad critical thinking skills. There is also the use of severe bullying tactics by some which should always be called out. I am also very concerned with subsectors wanting to deform and demonise healthy expressions of human sexuality. At the end of the day some of these groups behave like an authoritarian cult of sorts.
Jacobsen: How did you come into the world of writing? What would be your advice for those want to get involved in writing and progressive politics and activism in particular?
Weir: I first started writing during my Masters degree after being invited to contribute to a science communication website, Mostly Science.com, by a student in the semester above me. I always enjoyed discussing and teaching science, so I jumped on board and still write for them today as the co-editor. Arguably my passion for writing came before this when I wrote and published a literature review on diet and allergy amongst Australian Aboriginals with one of my undergraduate professors at USC in Queensland. Eventually, I started branching out from pure science after studying philosophy and getting an academic paper published while I was studying my Ph.D in malaria vaccine research. So now, I write about quite broad topics from science to philosophy to business and politics.
If one wants to get involved in writing then I would say start by identifying what interests you (as you really need to have passion) and just get writing! Of course, it obviously helps to plan out what you are going to write, and this will take several forms depending on the type of writing you work on (i.e. writing an academic paper takes months or longer compared to an opinion piece or blog post). As for getting involved with progressive politics, identify the political party/parties that you consider progressive, read their manifesto to see if your image of them is somewhat correct and follow this up by getting involved in things like student groups or the party itself. I did went through this process before I joined the Scottish National Party, and now the few things I have significant disagreements about, I engage with them over (as I am pro-nuclear power and pro-GMO). I think it is healthy to write to politicians and about politics of parties you are associated with but in a critical way; this helps prevent you from falling into a trap of being another ‘yes-man’.
Jacobsen: When you reflect on the state of the academic system, what concerns you? For example, some have concerns over trigger warnings, safe spaces, and other infringements on freedom of inquiry, debate, and speech in the university environments.
Weir: I could write entire essays about the problems in academia globally at the moment, but I will try to keep it relatively brief. Firstly, there is what no one seems to be talking about and that is more equal access to university and uni life for students from low socioeconomic backgrounds. Often in countries like the US, Australia and the UK, universities make their accommodation unaffordable for these students, and don’t offer much in the way of scholarships and support despite their enormous wealth. This is what led me to set up the Haggarty-Weir Scholarship at the University of the Sunshine Coast (where I did my undergrad) whilst I was finishing off my graduate studies in Edinburgh, because I know from experience that often poorer students forego things like food in order to buy equipment and books.
With respect to the whole trigger warning nonsense, I think that should die off for the most part. I have never come across it in a course in any of the 5 universities from 3 different countries I have been to, but I did STEM and business. So it seems to be a problem concentrated in the arts for the most part. The only time I have come across it was in a philosophy society discussion group where we were discussing the philosophy of suicide; I think this was a legitimate time for it to be brought up. Ultimately, the problem with trigger warnings is overly coddling people to the point where they are not taught how to deal with problems, instead they are taught to avoid and fear; that is not healthy. Likewise for the concept of safe spaces, they serve almost like segregation chambers that prevent healthy emotional development. Further, in a university environment, you should be actively seeking to challenge your ideas and perceptions so that you can intellectually grow.
Another significant problem I see is not only the enormous power difference between a professor and their student, but the lack of pathways to deal with when things go badly for the student. I had a supervisor who tried to take my scholarship from me, as in, he asked me to write him cheques for it. Another time he lied about his expertise and I had to find someone who could teach me the technique I had gone abroad to learn. This same professor also tried to get me to write them cheques for £14000 once he found out I got another scholarship. But there are very few ways of dealing with this and being able to finish your degree. Another example I have seen is the horrendous sexual misconduct that goes on at universities, but it generally is tolerated or brushed aside. To be a little more specific, what I am talking about here is lecherous lecturers engaging in sexual relations with undergraduate students. Now there are way this can occur which I would say are ethically fine overall; if the student is of age and is getting no special treatment (for example, the marking of assessment is passed on to another faculty member); but this is rarely the case.
Aside from these issues I would finally say that other problems I see include: rising costs of education whilst university executives have salaries growing at a rate faster than finance CEO’s, university staff being treated appallingly and having less academic freedom, less job security post-study, student unions that care more about playing politics than looking after students best interests, slipping academic standards so long as you can pay, and discriminatory immigration policies in the UK where they try prevent students from poorer backgrounds from coming (even if they have a ‘free-ride’ scholarship).
Jacobsen: Of the trends ongoing in the UK for progressive political and social movements, what seem like the bigger positive trends and the negative trends?
Weir: Of the bigger positive trends, I have enjoyed seeing more nuanced criticism of both the main left and right parties (Labour and Conservative respectively) from groups like Conatus, the National Secular Society, Ex-Muslims of Britain, and pro-Eu organizations (i.e. Scientists for the EU). I also have enjoyed seeing certain political parties embrace progressive values on the whole, such as the SNP and the Lib Dems (specifically under the new leadership of Sir Vince Cable). But in my opinion these pale in comparison to the rising negative trends of anti-progressivism. Demagogues are still very popular (i.e. Jeremy Corbyn, Jacob Rees-Mogg and Nigel Farage) indicating people here have not learned any lessons from the United States, a type of stubbornness to keep demonising parties like the Lib Dems for past errors under different leadership, more isolationism, growing conservatism in Scotland (which I am hoping is merely transient), persistence of regressive media, and persistent antisemitism.
I do not see any easy solutions to this, but I am also someone that believes one should try to pose some level of solution after identifying a problem. I think that there needs to be more aggressive litigation against regressive media when false libellous and defamatory claims are made, secular organisations need to try and increase their viability to the general population, and more people do need to try and shed their political apathy. This final point has been made more apparent by the fact that Corbyn has now come out backing membership of the Customs Union after thousands of Labour supporters and members wrote in to their MP’s about it. If this pressure can be sustained then the people might even stand a chance of having convince him to show real leadership over Brexit and come out against it. People can make a difference, but they need to stop being lazy and make the effort to engage in politics; after all this is why we have a democracy. However, our current democratic system can only really function when the people do make the effort to be active players in it.
Jacobsen: Any final thoughts or feelings in conclusion?
Weir: I would ask those on the far-left to really consider if their actions are going to really allow them to meet their goals, or are they just fuelling conservatives? If they continue to attack the mainstream left and the centrists over petty things such as their own fringe ideas on gender identity and rejection of capitalism instead of reform towards ethical capitalism, then they truly will isolate themselves and become obscure aside from having memes made of them. Common ground must be met. If it is not then society will continue to suffer as the conservatives keep pushing through antiquated policies whilst everyone else fights amongst themselves. As for those on the right/centre-right, particularly those who are pro-capitalist; you must ask yourselves if continuing to support the current Tory administration’s isolationist and anti-free market approaches is really in-line with your traditional economic liberalism and if it really is beneficial in the long-term? I could give you my opinions but I want you to think for yourself and try to challenge your currently held ideals. This is what made me go from a campus socialist to a staunch ethical capitalist that is pro-banking and pro-social rights; the two do not have to be mutually exclusive.
Jacobsen: Thank you for the opportunity and your time, Christopher.
Weir: Many thanks for your time and the discussion.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/28
Scott Douglas Jacobsen: You are a Senior Lecturer in the Department of the Study of Religions at the University of Helsinki and Docent in the Department of Comparative Religion, University of Turku, Finland. How did you first become interested and involved in these topics?
Dr. Teemu Taira: I have spent more than half of my life in the Study of Religion departments (although the exact titles vary in different universities and countries), first as a student, then as a doctoral candidate, and now as an established staff member.
However, I have not spent my adult years in studying one topic. For instance, I started to focus seriously on religion and media a bit more than ten years ago. It was after my Ph.D. when I wanted to examine how religion-related public discourses are constructed and how they are part of social practices.
My interest in atheism and non-religion developed soon after, because they started to be talking points in the media and public life more generally – and atheists themselves tend to speak a lot about religion. I also became interested in atheism as an identity: Who are the atheists?
What do people mean when they identify with the term? What do they wish to achieve by doing so? My interest in the category of religion – how negotiations about what counts as religion are part of how scarce resources in society are distributed – has been there for a longer time.
Although these are analytically separate areas of study, I see a lot of overlap between them. My interest in these issues is primarily intellectual. I do not belong to any religious or atheist organization, but I like to talk to different groups by ‘academicizing’ (to use one of Stanley Fish’s favourite terms) about the topics they may be interested in.
Jacobsen: How is religion portrayed in the media in general? How does this compare to non-religion?
Taira: It is very difficult to generalize, because media portrayals vary from one country to another and from one medium to another. I would argue on the basis of my studies in Nordic countries and Great Britain that people tend to have a somewhat misleading understanding of how religion is portrayed in the media.
For instance, some say that religion is mostly absent from the media. It may appear so, if you only focus on the big news stories, but if you dig deeper, there is quite a lot about religion in the media – in newspapers, television, and social media. And it is not limited to Islamic terrorism.
Another misconception, and this is more interesting, is that religion is treated primarily negatively. I have argued that this is not the case, at least not as negatively as some people assume. Especially in countries with one dominant or established church, religion is seen in a rather positive light in the media and society more generally.
Why do some people see it differently? I would argue that people tend to remember negative examples, especially when the news deals with their own group. They forget or bypass everyday news flow in which religion gets relatively positive treatment.
This applies primarily to the dominant religious traditions and institutions, particularly to liberal Christianity that shares similar values (though not necessarily the same beliefs) with the rest of the society and media professionals.
It is clear that conservative Christianity, Islam and so-called New Religious Movements (often labelled as ‘cults’ in the media) are portrayed more negatively in countries with a strong Christian heritage.
It is possible to come to this conclusion if you focus on ‘religion’, but it becomes more evident if you study media portrayals of atheism and non-religion at the same time. Being non-religious is almost a norm in some countries, particularly when public matters are discussed, but when atheists become noisy and demanding, their media treatment changes.
Media portrayal of celebrity atheists is a good example. In Britain, for example, Richard Dawkins gets his message through in the mainstream media and he is appreciated up to a point, but when he speaks against religion and for atheism, the journalists turn against him.
Although nuances between media outlets should not be forgotten, this pattern applies to more liberal and left-wing media, too.
Jacobsen: How did atheism become more visible than ever before, more acceptable than ever before?
Taira: These are two very different, though intersecting, questions. Increasing visibility does not necessarily mean ‘more acceptable’ (it can also mean ‘more problematic’) and their duration is very different. Atheism becoming more acceptable is a story that covers approximately three hundred years, if seen as beginning from the time when atheism becomes a term people use to identify themselves, whereas the increased visibility is more related to past 15 years, to so-called ‘New Atheism’.
To put it simply, atheism has become visible for at least three reasons. First, the increased visibility of religion in society has made atheism more visible at the same time. The narrative about the return of religion begun to dominate in the 1990s and it preceded the visibility of atheism, so in one sense the visibility of atheism is a reaction to that narrative.
Second, people have started to campaign for atheist and non-religious identities. This applies to celebrity atheists, such as Richard Dawkins, but also to grass-root level associations. Some of the campaigns have not been successful in achieving their stated aims, but they have gained visibility for the atheist cause. A big part of that has been to get people more vocal about their (presumably dormant or latent) non-religious or atheist identity.
Third, and this is not emphasized enough by scholars who study atheism, the development of ‘third culture’ in which natural scientists start to address non-specialist audience directly, without mediating intellectuals, has brought the defence of natural sciences, jointly with atheism, to the public discourse.
When contemporary celebrity atheists play their role as public intellectuals and popularize natural sciences, they construct religion as one of their key enemies. They are not criticizing only religion; they also attack non-religious standpoints they consider, rightly or not, challenging the trust in natural sciences (‘postmodernism’, ‘social constructionism’ and the like).
Jacobsen: What is religion as a category? How does this influence our most basic conversations and misunderstandings about it?
Taira: To put it very generally, I am interested in categories, discourses and identifications – how people construct their meaning systems by categorizing various items and by producing particular ways of representing the world, thereby creating various points of identification.
‘Religion’ (as well as non-religion) is one of such examples. Individuals use it for identifying themselves and others, but also governments use it to identify privileges and restrictions. In other words, ‘religion’ as a category is part of our social practices.
When I study religion as a category I approach it so that it is a term people use in order to promote their interests, rather than a term that describes (more or less) accurately what the world is like. That is why it is extremely interesting to study the public discourse on religion and atheism/non-religion alike.
One obvious example is religion-related registration systems in which some resources are distributed to those who qualify as religions. Then one can study who has the power to decide about the ‘religiosity’ of the applicant, how the decision-making happens and what particular groups may gain from becoming registered as religions.
Another example, more related to atheism, is that when contemporary atheists speak about religion, they tend to approach it as a system of propositional statements about the nature of the world. Why?
Because that is how it can be compared with science. It is a comparison in which religion cannot beat science. I am not saying that religious statements are never attempts to describe what the world is like, but the point is to make it clear that to conceptualize religious statements that way is only one option among many.
Jacobsen: Any final thoughts or feelings in conclusion?
Taira: If you are interested in my work, please visit my website for more information. Some of my writings are freely available online. Although most of my detailed empirical work is based on Finnish and British data, I have also published several articles about ‘New Atheism’. I also share some of my thoughts on Twitter. https://teemutaira.wordpress.com/.
Jacobsen: Thank you for the opportunity and your time, Dr. Taira.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/27
Scott Douglas Jacobsen: You are a columnist for the Daily Times. How did you begin writing there?
Ammar Anwer: I had been blogging for The Huffington Post and The Nation before I began to write for the Daily Times. I felt that my articles on Islam in general and Islamism in particular needed to be read by Pakistan’s audience, after all we have been one of the prime victims of both. This was primarily why I started to write for the Daily Times.
Jacobsen: You are from an orthodox version of Islam. What was family life like for you?
Ammar Anwer: I come from a Family that adheres to the Deoband School of thought. Deoband is a sub-sect of Hanafi-Sunni-Islam that was established in the late 1800’s in India. It follows the traditional form of Islam. In addition to that, my grandfather was also influenced by Syed Abul Ala Maududi, the influential Islamist scholar of the 20th century, and in my view one of the spearheads of the modern Islamism. So, my family was intact not only with the traditional Islam but also the Modern Islamic revivalism. I was raised in a similar fashion, where I acquired not only the traditional set of values of Islam, but also the need to establish Islam as a state religion.
Jacobsen: What is your current stance on religion?
Anwer: As an atheist, I am opposed to the concept of religion. I am opposed to the idea that we have to rely on an imaginary being and centuries old books in some aspects of our life. Therefore, my atheism isn’t just confined to disbelief in the existence of God, but also includes an activism to confront the idea. That being said, I do realize that it would be rather unrealistic to assume that religions would simply fade away from the surface of Earth. They are a part of human history and even in the modern scientific world, there are still people who honestly believe that religions provide answers to some of their queries. I, therefore, do understand people who only adhere to religion on a spiritual level and do not intend to convert it into an organized set up. It is the organized religion which I deem a menace, because it tends to infiltrate in every level of society and put’s an entire nation’s intellect into jeopardy. It was only after the demise of organized Christianity that the Europe really progressed, and it is precisely the reason why the Muslim World is so backward when compared to West.
Jacobsen: As an atheist and a humanist, what do these two worldviews tied together provide for you? How do these provide more than the orthodox Islam of early life?
Anwer: Atheism is merely a rejection of the existence of any deity. It says nothing about someone’s sociopolitical views. You can be an atheist, and still be a cause of misery for humanity, Stalin and some other Communist dictators are an example of that. This is why I believe that being a humanist is more important, in addition to being a non-believer. As a Humanist, I put individual liberties and human freedom over all other beliefs and ideologies. I believe that we must always adopt such stands that bring about constructive and positive impact on the entire humanity. I regard human reasoning, consciousness and evidence to be a sufficient guide for humanity, in lieu of dogma, religion and God. These principles, of course stand in conflict with my earlier upbringing in an Islamic household, where I had to judge everything from a dogmatic Islamic lens instead of humanity and reason.
Jacobsen: You have written on Pan-Islam. What is it? What debunks it?
Anwer: Pan-Islamism is the idea that all Muslims across the world, irrespective of their racial, territorial and cultural differences, constitute a single nation. Theologically, the term “Ummah” is used to describe Muslims as a single distinct nation from the rest of the world. It states that Muslims should give up their distinct national identities and strive for a single state (Caliphate) where all Muslims would live equally. It is somewhat a similar sort of notion to that of Christendom. It may have been real once, but in an era of nation states, where nations are formed by a sense of common heritage and history and not faith, it is at best a myth re-created for rhetorical purposes. Islam is not a race and Muslims are not monolithic. Muslims in subcontinent have a different culture than the Muslims in Arab or the Muslims in Indonesia. Even the effort to unite all the Arab nations under a single flag (Pan-Arabism) has not been successful, given that even an Iraqi Arab carries a distinct nationality and history than other Arabs.
Jacobsen: Thank you for the opportunity and your time, Ammar.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/26
Scott Douglas Jacobsen: You wrote The Evolution of Atheism: The Politics of a Modern Movement (2015). Your doctoral degree is in sociology. In its presentation of your professional research, you look at the rise of a modern branch of atheism called New Atheism. What have been the impacts of the New Atheist movements in North America and Western Europe?
Dr. Stephen LeDrew: The first and most important impact is that it made atheism, and atheists, visible in a way they had never been before. It also inspired a lot of people to get involved with atheist organizations, which have been around for a long time, but were fairly small and insignificant. The New Atheism brought attention to these groups and made people aware that they existed and that there were others like them out there. Outside of formal organized atheism, the success of people like Richard Dawkins and Sam Harris brought atheism into the spotlight and played a major role in bringing critical debates about religion into the public sphere. It’s debatable to what extent there were a catalyst or a symptom of the sudden interest in religion’s place in the world, but at the very least we can say that it was a sign of a significant cultural shift where speaking critically about religion in public became much more acceptable. The increase in the number of atheists and non-religious people in recent years goes hand in hand with the rise of the New Atheism.
Jacobsen: What factors constitute the main drivers of the increase in the religiously unaffiliated in the New Atheist movement?
LeDrew: Well the religiously unaffiliated and the New Atheism are two different things, and it’s important to keep that distinction in mind. Surveys have shown that the number of people who say that have no religious affiliation–the group that scholars refer to as the “nones”–have increased pretty dramatically in the past ten to twenty years, but those people aren’t all atheists. But generally I think it’s safe to say that there has been a significant episode of secularization in the past couple of decades as young people especially are showing little interest in religion. As far as the nones are concerned, there’s a significant generational shift happening where people aged 30 and under are much more non-religious than previous generations. There are some different theories to explain this. One is the association between religion and conservative views on sexuality. Young people today tend to be far more accepting of homosexuality than their parents’ generation was, and for many of them, religious values on this issue conflict with their liberal attitudes on sexuality. There is also the impact of the internet and social media to consider, which exposes people to different beliefs, opinions, and even cultures. Merely being exposed to different beliefs might lead people to question their own, though that is certainly not always the case, and sometimes the opposite can happen. In terms of the New Atheism and the atheist movement specifically, 9/11 is a signature event. It brought religious extremism to public attention in a way it never had been before, and growing fears about violence fueled by religion certainly contributed to people embracing a critical perspective on it.
Jacobsen: How has the New Atheist movement impacted organized secular activism in North America and Western Europe? Also, have these movements impacted the discourses and activism within other regions of the world?
LeDrew: The impact can’t be overstated. The secular movement was quite small up until about 2006, when it exploded after Richard Dawkins’ The God Delusion was published and the New Atheism phenomenon began. Nobody really knows the numbers, but it’s fair to say that membership in atheist and secularist organization grew exponentially in the few years following the publication of that book. The New Atheists gave activists a language and set of theories for voicing their opposition to religion, grounding their critique in scientism, or the view that science is the only legitimate form of knowledge. They attracted a lot of people to the movement just by attracting a lot of media attention and appearing and events held by secular organizations. But just as importantly, they’ve alienated perhaps as many people as they’ve inspired. Some people who were already in the movement, and many others who joined in the early years of the New Atheism, later lost interest as they discovered that people like Dawkins and Sam Harris were not what they thought they were. In particular, New Atheists’ views about Muslims and their attitudes about sex and gender started to creep out, and it became clear that these people were not really the progressive liberals they claimed to be. Some people felt that their ideas about Islam and Muslims went beyond criticizing religious doctrines and veered into bigotry against an entire ethnic group. On the issue of gender, the New Atheists have resisted the idea expressed by some feminist atheists that the movement has issues with sexual harassment and sexism, which escalated into a major intra-movement conflict that ended with a lot of women and younger activists leaving, as they perceived it to be dominated by group of older, generally conservative white men. So the New Atheism has been controversial and produced a lot of tension.
The New Atheism has definitely had an impact in other parts of the world, though it’s more difficult to assess what that impact has been and to quantify it in any way. The God Delusion has found readers in parts of South Asia and the Middle East. Secular activism in those places is not nearly as prominent as it is in the West, but it exists to various extents. One good example is Bangladesh, where in recent years a number of atheist bloggers who were inspired by the New Atheism have been murdered by religious extremists. So its reach has really been global, though obviously the impact has been felt most strongly in the West and particularly in America, which of course is exceptional among western countries for its high levels of religiosity.
Jacobsen: Any final thoughts or feelings in conclusion?
LeDrew: One thing that I’m interested in, and that I think has not been given the focus it deserves, is the idea that the New Atheism might itself be understood as a kind of “secular religion”. This is a controversial idea, but from a sociological point of view that focuses on religion’s social and psychological functions, it makes sense. First, the New Atheism itself essentially takes this view by explicitly positioning science as a replacement for religion. New Atheists believe that religion is a pseudo-scientific explanation of the natural world that is replaced by modern science, most importantly the idea of evolution, which is applied well beyond the confines of the natural world to explain society, culture, politics, ethics, economics, whatever. In that sense it becomes so vast in it’s explanatory power that it becomes something like a religious myth. So that’s the first religious function it performs: explaining where the universe came from, and the life that exists within it. The atheist movement also replaces some of the social functions performed by religion, namely by providing a community and sense of belonging through participating in atheist groups, whether in physical spaces or online. I think the idea that New Atheism, as a set of beliefs and as a social phenomenon, is both consciously and unconsciously a replacement for religion, and perhaps a form of religion itself, is something that should be taken seriously.
Jacobsen: Thank you for the opportunity and your time, Dr. LeDrew.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/25
Shaykh Uthman Khan completed his ʻĀlimiyyah degree from Madrasah Taleemul Islam from the United Kingdom. He received a traditional Master’s Degree in Arabic and Islamic Sciences and Specialized in traditionalism and the traditional sciences. He also received an Academic Master’s Degree from the Hartford Seminary in Muslim and Christian Relations and specialized in Theology, Philosophy, Religious Scripture, Historiography, and Textual Criticism and Analysis.
His other academic achievements include certificates in Adult Psychology, Accounting, Phonetics, Phonics, and Phonology.
Scott Douglas Jacobsen: So, I gather three things from the previous conversations: epistemological sectarianism, chronic inerrancy, and ethnic divides. But then, if you take two figures Fatima and Ayesha, what is the big takeaway when interpreting the text there in terms of gender roles?
Uthman Khan: It’s the culture. Most times the culture defines how the scripture is interpreted. In reality, it’s the scripture that is being distorted. It is like children’s Play-Doh. Everyone molds it differently. What is done is the scripture is taken, objectified and then starts getting molded according to how one wants to mold it.
In reality, I would never want to live in a city that followed Shariah law. Because I have seen and lived a life wherein 100 people had 100 different interpretations of Islam. This is because of the molded interpretation of the scripture. And then if a city was to follow or impose Shariah law then it is literally just an interpretation of a person’s bias or molded understanding.
This is probably the biggest reason for sectarianism and each sect tends to break up further into smaller sects.
If you keep on digging deeper, every single person literally is following their own Islam. Gender roles are defined that way as well – strictly through culture. I actually read an article published in a traditional seminary that women shouldn’t be educated and that Islam was actually saying this. It was very clear that this was another version of a molded understanding of the religion based on the patriarchy a particular culture defined. It stems from having a preconceived idea and then trying to fit that idea into the scripture.
Technically all gender roles were defined by the culture but implemented as if they were religion. This is a very broad topic, but the result of it is that there is a culture and there is a mindset and there is some external motivation. This is then applied to the scripture and the scripture is understood this way. This mindset is then taught to the next generation and then the next generation and then it becomes an indoctrination. Eventually, a whole society ends up indoctrinated on a message that the Qur’an really never initiated. In your initial question, Fatima may have defined gender roles according to how she perceives her role of how she has been indoctrinated about her role and considers it Islam. Ayesha, on the other hand, will probably believe the exact opposite but consider that Islam as well. Very convenient approach haha, but a very nice way to discredit anyone who doesn’t agree with you. It is subjective and biased.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/25
“Indian Prime Minister Narendra Modi says he and Justin Trudeau agreed to fight terrorism and those who misuse religion to divide people when they met in New Delhi.
Modi rolled out reams of red carpet and a horse honour guard, and hugged Trudeau upon his arrival at the presidential palace.
Their meeting comes near the end of a trip to India by Trudeau and his family that has been dogged by criticism. Critics have said the trip was mostly a Trudeau family vacation in fancy Indian clothing. As well, a convicted attempted assassian was invited by an MP to a Trudeau reception, and then the invitation was rescinded.”
Source: http://www.cbc.ca/news/politics/trudeau-modi-meeting-india-1.4548462.
“NEW DELHI: There is no space in Canada for religion to be used for political motives to promote any type of extremism, Canada’s Sikh woman ex-MP Ruby Dhalla has said while asserting her country believes in a united India.
Expressing her concern over talk about possible links between Canada and ‘Khalistani’ sympathisers demanding a separate state carved out of India, she said that at times all Sikhs in Canada were seen as sympathisers of extremism.
“You cannot paint all Sikhs living in Canada with the same brush of being supporters of extremism. This is what is happening and it is unfortunate and painful,” she told PTI.”
“When Canada’s immigration flood gates opened to the Caribbean, a fledgling congregation of a tiny religion was ideally suited to give the newcomers a soft landing.
The Toronto West Seventh-day Adventist Church was to become a bulwark for many Black newcomers and a model for similar congregations (of all nationalities) across Canada. But “Black Church” is not how Adventists would have self-described in the 1960s.
The classic Black church in majority white societies is often the first wall of autonomy for authentic, unbridled self-expression and cultural retention. Adventist roots are distinctly more evangelistically focused on “spreading the gospel.””
“Prof. John D. Levenson of Harvard University tells us not to view Christian-Jewish dialogue in terms of conflict resolution. The two religious traditions have genuine disagreements that each must understand and respect. They can learn from each other and work together for the good of the countries in which their adherents live without seeking to compromise with their own commitments or expect “concessions” from the other.
Levenson, a committed Jew and the author of important books about the Hebrew Bible, reminds us that the relationship isn’t symmetrical. Judaism is an integral part of Christianity: Jesus was a Jew and lived as a Jew. But, though Jews have lived in Christian societies, Jewish theology has no room for Christianity.
Until our time Christians were taught that God had abrogated the covenant with the People of Israel, as described in the Hebrew Bible (that Christians call the Old Testament, i.e., the old covenant), and made a new covenant exclusively with Christians.”
“When the success of your government grant application depends on agreeing with a government opinion, then there is bound to be a fuss. Canada is a democracy and Liberal democrats, by definition, do not take government-imposed opinions lightly.
The Canada Summer Jobs is a government program that funds non-profits, small businesses and charities to hire summer students. It is designed to give young people quality work experience to enhance their careers. This year, the government required organizations to declare their agreement with the government regarding abortion.
It has been alleged that “[r]eligious organizations and editorial writers have sown confusion about [this] new eligibility criteria . . .” The confusion (and there has been plenty) is not from religious organizations and editorial writers but from the government itself.”
“For a mostly barren island nation in the middle of the North Atlantic Ocean, Iceland—with a population that’s smaller than that of California’s twelfth most populous city, and a GDP that’s less than every state on the continental U.S.—has an outsize impact in global affairs. On Jan. 1, it became the first country to legislate equal pay for men and women, becoming a model for other countries, including Canada. And when Iceland’s bank system dramatically collapsed in 2008, its policy decisions offered lessons to other countries as they faced their own financial crises.
So when the Icelandic Parliament proposed a bill last week that would penalize a parent with up to six years in prison if they circumcise their baby or infant son for non-medical reasons—in other words, if the procedure is undertaken for religious purposes—people outside of Iceland took note, too.
There is no definitive medical judgment on the benefits or dangers of the procedure. There was a time when the accepted view was that male circumcision was medically beneficial, and while that assumption has somewhat changed, there’s still a strong argument that this cutting of the foreskin helps prevent various sexually transmitted infections (STIs) and lowers the risk of urinary infection. Other medical experts say that if there are benefits, they are minimal, and that there is also a risk of bleeding, swelling, errors and accidents in the procedure.”
Source: http://www.macleans.ca/opinion/icelands-proposed-circumcision-ban-sparks-a-bigger-fight-over-rights/.
“The first plenary session at the 13th Doha Conference on Interfaith Dialogue discussed Human Rights in Religions (Vision and Concept). Speakers from Croatia, Qatar, Morocco, US, Malaysia and Canada took part in the session.
Headed by Dr Hassan Abdul Rahim al-Sayed from Qatar, the session focused on practising freedom of belief, religious practice and expression, human rights and dignity as well as the role of religious leaders in dialogue, establishment of peace, importance of fulfilment and insurance of human rights.
Professor Dr Ivo Josipovic of Croatia reaffirmed the need to promote continuous dialogue between religions, establishment of democracy, concept of reconciliation and the promotion of an atmosphere of tolerance, equality, freedom of belief and expression. This will in turn frame and ensure safe coexistence between societies regardless of religion, colour and gender, he said.”
Source: http://www.gulf-times.com/story/582484/Need-for-religious-tolerance-stressed.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/25
Pete is a former member of the Jehovah’s Witnesses. As with many transitioning through the difficult questions and moments of life from leaving a worldview, there come difficulties in building a new life and in processing the regrets and thoughts of lost time, which seem substantiated if you read the stories. Those leaving religions are growing communities and part of understanding is telling the stories. Here Pete was kind enough to share some of his story.
Scott Douglas Jacobsen: How did you grow with religion in early development?
Pete: In my formative years, I don’t remember being unhappy, but then again my dad was very new to the religion. In my opinion, he wasn’t following the rules to the letter. Being a Jehovah’s witness child, I never celebrated birthdays, Christmases, or Easter, so I never knew what I was missing out on.
I was quite keen under the age of 10 to make my dad proud. I was active in Bible studies, talks, and the ministry. Some of my earliest memories are knocking on people’s door offering them a Watchtower and Awake!.
Jacobsen: What seem like some of the impactful moments in that early development, certain “aha” moments?
Pete: Lol. My whole childhood was based on fear…. fear of God, fear of the authorities, fear of my parents, fear of death…. you name it; we were fearful. I remember from a young age going to our kingdom hall and many of the topics were highly inappropriate for young children… sex and masturbation being a regular discussion and not really for kids under the age of 10, especially being sat next to your parents.
Jacobsen: How does someone begin to question their faith? Also, what emotions arose for you, as you felt the intellectual distance from the faith of youth?
Pete: I’m in my mid-thirties now. I never questioned my faith until the last couple of years. I have spent over a decade in fear that if I didn’t return to the religion, then I would die at Armageddon. I think since being in a loving relationship my partner has pointed out that my relationship with my dad is damaging.
I have always had a distant relationship with my father who is an elder of a JW congregation. He is expected to be exemplary in his actions and must adhere to the rules of the governing body in New York.
I’ve suffered terribly over the past few years with OCD, which has progressively gotten worse and started to affect my health. I have gone down the path of unraveling the years of childhood indoctrination and looked at trying to make my own decisions as to whether religion, in general, is factual and can we have faith in something even when there are stacks of evidence disproving it.
I think that for me I had to wait for signs that my past was physically affecting me in the present and this has been the catalyst for me to begin questioning. There has always been a huge fear questioning something that you just believe is correct, but the emancipation I have felt since being able to use my own mind to draw conclusions has been amazing.
If I could speak to my younger self now, knowing what I know – I would’ve encouraged myself to do this earlier.
Jacobsen: How did you find solace after leaving the faith?
Pete: I left the religion at age 14 and moved in with my non-witness mother. I was allowed to do this because myself and my brothers and sisters were physically abused terribly over many years.
After one specific event, and being bullied terribly at school due to being covered in bruises and welts, I threatened to go to social services… my dad and his wife got worried, so they let us leave.
I had very little solace in the first few years. I believed I was going to die in the not so distant future. I had nightmares every night and slept with my mum regularly. Due to this constant fear, I just realised that life should be taken as a joke. I went off the rails with drugs, alcohol, and stealing. However, this was a phase that I grew out of.
Jacobsen: How would you recommend others lean out of the community if they fear reprisal from leaving the religious community?
Pete: It’s a difficult question to answer because there is not one textbook answer that would suit all. I think if someone is looking to leave a high control group like the Jehovah’s Witnesses, then they need to build up a security network around them beforehand.
They need to have people that love and care for them around them that understand the abandonment they are going to have to endure in the years to come. Regardless of how you choose to leave this cult, there will be lasting reprisals.
It’s a decision that mustn’t be taken lightly. The person leaving needs to understand that their family will treat them as dead. That they will have to start from the bottom in most instances. But the choice to be free outweighs everything in my opinion.
Jacobsen: Any final thoughts or feelings in conclusion?
Pete: Please help to shine a light on this terribly damaging cult… I feel like I have been so lucky in my life to still have my brother and sister and been able to leave early enough to recreate my life….. there are so many people out there hurting and who are alone….. this needs to stop! Thanks.
Jacobsen: Thank you for the opportunity and your time, Pete.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/24
Catherine Dunphy is an Author, Operations Manager for Rational Doubt, and the Former Executive Director for The Clergy Project. Dunphy wrote From Apostle to Apostate: The Story of the Clergy Project. Here we talk about The Clergy Project and Losing Our Religion, and her background.
Scott Douglas Jacobsen: To begin to set some framework, so people know where you’re coming from, what was personal and family background in brief – geography, culture, language, and religious affiliation if any?
Catherine Dunphy: Sure, okay, so religious affiliation: Roman Catholic. My whole family was Roman Catholics. I go into detail into in my book. In The Clergy Project, I tell my story.
I was raised in a Catholic home. We went to mass all the time. So, I was raised in a religious environment. I did an undergraduate in theology and an M.Div. I used to work for the Archdiocese of Halifax.
I worked for non-profit groups that were an arm’s length away from the Church but were affiliated via ministry. So, that’s a brief summary of my background. I was training to be a chaplain in the secondary school board here in Ontario, but then I had my crisis of faith in seminary.
Jacobsen: It’s an interesting place to have it.
Dunphy: Yes, superficially, this is not the place to have a crisis of faith, but I would say it is the place to have a crisis of faith. I say that, specifically, because of the vocal scholarship. When you first start studying Biblical scholarship, you take the Bible and look at it – like you would any other book.
You tease apart aspects of it. You look at the origins of the text and what scholars tell you about how it was originally written, and then compiled and hammered together: as if the greatest MacGyver story ever told.
Being exposed to that, I didn’t have a challenge with it. My cognitive dissonance was strong at the time. I thought it was cool and interesting, but it didn’t plague me the way that it plagued other students at the seminary.
It bothered them to hear about the origins of the Bible. To think, it wasn’t issued by God in one fell swoop. It was piecemealed together.
Jacobsen: I talked to an Edmonton school board trustee who stepped down from the role, Patricia Grell, who has been in the national news for Canada. When I was interviewing her, she did mention something similar, when she was studying her own M.Div.
She had a major – I guess you could call it a – ‘crisis of faith,’ which is past the time she got her M.Div. However, she reflected on it and noted that the source was probably back to when she got her M.Div., in a similar manner you’re describing.
Looking at the text, looking at the history, and then doing a proper critical analysis of it, I think that’s interesting that comes up as a point of critical inquiry about it and further doubt.
Dunphy: Yes, that’s a consistent theme among The Clergy Project members. Reviewing the Bible, reading biblical scholarship, you encounter it. For example, from an Evangelical background, from a denomination that didn’t require an M.Div., it was self-recovery.
They would review some of the biblical criticism scholarship that was available. They would read and be shocked by it. There’s this huge disconnect between what’s taught in seminary and what’s preached from the pulpit every Sunday.
The reality is that most parishioners probably wouldn’t be able to take the whole of it. The virgin birth is a myth. There was no Adam and Eve. Even the stuff that is obvious once you’re aware of it, like two creation stories in Genesis, most people think, “There are two creation stories in Genesis?” Yes, there are.
There’s two. The reason there are two is because they were written by two different Jewish groups. So, this comes as a huge surprise to theology students. Then it would be a huge, upsetting surprise to parishioners in churches too.
They would be devastated by these realities.
Jacobsen: I want to shift the conversation more to the documentary film, Losing our Religion, if I may. But within the context of the background provided by you. So, what is the content and purpose of Losing our Religion?
Dunphy: The story is about members of The Clergy Project. Some who left religious life many years ago like myself. Others who are still caught in the pulpit. The documentary takes the time to look at the founders of The Clergy Project.
Some of the original members of The Clergy Project and a few newer members who either were in the process of leaving their Churches, or their congregations, or some that are staying.
So, the whole purpose of the film, based on Leslie Mair the documentary film maker, her whole purpose, is to be able to tell this story because it’s unique. But also because she thought it would give hope to people that are struggling.
That is struggling with their faith to realize ministers and clergy people struggle too. Sometimes, the conclusions that they come to are not as what you would expect. Because in seminary, for example, the idea of doubt is something that comes up, but it’s always like, “Go back to prayer. Reinvest in your prayer life. Double down on your Hail Marys.”
Something in order to reinvigorate your faith process. So, it’s the goal of the documentary to give a voice to these voiceless people. I don’t think most individuals walking down the street would think that their clergy person could be an atheist, but they could be.
It’s definitely a possibility, maybe even likely depending on the denomination. Some background can help here. The membership of The Clergy Project. My book goes into this. I analyzed the content from the website, and took it apart and broke it down according to denomination, location, gender, and so on
However, a good percentage of The Clergy Project members – both of the current clergy and former clergy – are Evangelicals. So, they are Biblical literalists, who are fleeing their churches. That is not what you would expect.
Even that surprised me, because you would think with the literal religious people, it would be an easier ride out of religion. They would have deconstructed and baby proofed the faith. You softened all the sharp edges.
You put the electrical plugs in the outlets to protect you from getting shocked. You’ve taken away all the nasty, cranky bits of it, and then turned it into this hippy-dippy, “Jesus loves you,” stuff.
Jacobsen: You use the term “fleeing” from their community.
Dunphy: Yes.
Jacobsen: You also mentioned “baby proofing” some things, in other words, softening of the sharp edges of doubt, particularly the difficult ones.
That makes me think a bit in reflection about the defence mechanism, either in community from a pastor, a preacher, or a priest to an individual, lay member in the pews, saying, “Go to your bible, pray more, do not doubt, it’s the Devil’s work,” and so on.
Are the defence mechanisms relatively pervasive based on your own research and knowledge on this?
Dunphy: Religion is like a Jesus meme-making machine. Christianity is anyway. It’s like, “What’s your response to the fact that bad things happen?” That’s soul building if you’re a Catholic. That’s the thing you would hear.
Something bad happened? Jesus is testing you. There are definitely go to responses that are a cop out. Bad things happen because they do. It’s God testing you or God gave you this burden because he knew you could bear it.
So, there are definitely their calling cards. They’re very much a cliche. I think that most of, not The Clergy Project people and even the active ones but, the parishioners and everyone, in general, has this fatigue about these ridiculous nothing sayings.
The “Let’s pray for New York because of the terrorist attack” or Paris when it happened. But prayer doesn’t accomplish much other than to say, “I’m thinking about you guys.” It is like a get out of jail free card.
I did something. I said I would pray and I did. You can’t prove otherwise. It’s not my fault if God doesn’t listen. Maybe, he listened, but you missed his cue. There’s always a way to shuffle the responsibility for God’s failing to respond to a crisis. We weren’t deserving.
If you’re Evangelical, it’s God knows you can do this and bear this. That’s why he’s given it to you if you’re a Catholic. It’s, “Life sucks sometimes if you’re Jewish.” A different type of religious response would have its own monotonous plotting.
I would call it a dance more than I would call it pastoring or taking care of someone. It’s like, “You stepped there. So, I’m going to move there.” It’s completely mindless actually in my opinion.
Jacobsen: In a way, does this make the ordinary follower, a decent citizen who wants to do the right thing, not only for their country and their fellow person, but also wants to be an upstanding individual within their church, their synagogue, their temple, and so on, the best representative for the failings of what they would term their God?
In other words, they’re filling in the gaps and making excuses?
Dunphy: It’s hard. I don’t want to burden people with the guilt of perpetuating an ideology, so that they can have a need met. But that’s what they’re doing. They’re perpetuating an ideology whether it be Christianity, Judaism, Hinduism, or Islam because they’re getting something from it.
There’s a cost-benefit ratio. They’re having a need met or trying to get a need met. They’re in the process of actually trying to get that need met. They’re utilizing this religious ideology in order to accomplish it.
I think part of me is like, “You know what? Wake up! Go get some therapy and stop leaning on this crutch that you’re using to direct the ebb and flow of your life because, maybe it’s not helping you make the best choices.”
But it’s hard to have that conversation with people because they have free will. They are individuals. As an individual, I need to respect the autonomy of another individual because I want my autonomy to be respected. So, it’s a precarious balance.
The only time I would need to intercede is when a particular ideology tries to eclipse the commonality, the secular commonalities in Canada, the US, or Europe. Or even what’s happened in Turkey, where you used to have secular Turkey, it is being morphed into an Islamic state.
I think it’s a question everybody needs to be asking themselves because we’re seeing things like that unfold.
On the microcosm, you think about individual relationships within families. However, if you look at what’s happening on the macro level, you look at what’s happening in Turkey or with Indonesia as with the Islamization of Indonesia.
Even in America is now, where now you equate religious people with Evangelicals specifically being more patriotic, this God-patriotism tool is used as a control mechanism. It’s fascism. So, it’s hard not to want to intercede when you see it happening on the macro level.
You have to intercede. You have to speak out. When you’re talking about one-on-one, for my instance, my mother is still a religious practicing Catholic. We didn’t speak for a number of years because I left the Church.
However, we found a place, where we can be nice to each other for the sake of my son. Trying to tease apart, “Where’s the commonality?” That work is important on an individual level as much as the work to make sure that there are no transgressions from religious ideologies to compromise rights.
Jacobsen: Some feel concern over recent work done by Will Gervais, Ara Norenzayan, and others. But there’s a recent publication, I think in August (2017), it was about “global evidence of extreme intuitive moral prejudice against atheists.” That was by Gervais and others.
It was looking at the potential extended co-operative networks provided by religion while at the same time creating the possibility for the strong intergroup conflict and tacit prejudice against nonbelievers.
So, when you speak of rights, whether reproductive rights for women or human rights generally, I think in North America in particular. It comes up, repeatedly.
Dunphy: The Nones. Maybe, I’m more optimistic about this because I know that the Nones are a growing trend. Yes, because someone is not religiously affiliated, it doesn’t mean that they don’t believe in woo.
They could still believe in reading minds, horoscopes, séances, and so on. There are all sorts of woo. I’m not going to police everybody’s particular brand of crazy. It’s not as dangerous.
That type of crazy is not as dangerous as the crazy American Fascist Christian stuff ongoing. Where you have people creating these crazy disturbing images of Jesus leaning over Donald Trump as he signs these documents in the White House, that is creepy beyond belief.
So, I understand the concern with atheists. The fact that we’re so stigmatized. However, I am hopeful because the Nones are growing faster than any other religious group. A study is showing that there’s an increase in the non-religious.
Most non-religious people don’t give a shit if someone is an atheist or not. They are like, “Okay, whatever.” It’s a non-issue for many, many non-religious people. It’s only the deeply entrenched religious Right or fundamentalist religions that have an issue with atheism.
Yes, right now, they’re the majority worldwide, but I don’t think that is going to be forever. Maybe, I’m being overly optimistic, but I do think that in my lifetime: atheism has grown. In my son’s lifetime, it will grow more.
My hope is religion will slowly continue to erode more and more. Churches are already empty. They’re already dying. They’re in the process of decaying and losing their relevancy.
I think, “Yes, it’s not nice. It’s not a good thing, but you have to also look at in the context of eons, generations upon generations, where apostasy was treated in Europe the way that apostasy is currently treated in Saudi Arabia.”
So, it’s not that comforting when someone like my friend Jerry Dewitt loses his job because someone he knows discovers he’s an atheist. Because he has a picture on his Facebook page standing next to Richard Dawkins.
However, we need to be optimistic. We need to be proactive. If that means talking about it, filling up the internet with atheist content, then let’s do that. If that means Sunday assemblies and Houston Oasis, then let’s do that.
It’s a problem. But there are people out there that are chipping away at it.
Jacobsen: That leads me to an opposing question to balance the budget – so to speak. I do mean this as also a moderate concern within the community. So, for the formal non-religious or the formerly religious, within that community, what social trends and conversational strategies with the religious or the public at large with media, concern you?
In other words, counter-productive tactics to the goals of the more active members of the community.
Dunphy: I don’t think that sitting around or arguing with Christians online worked. I think that’s a waste of time and energy. I’m saying this as someone who has engaged with Catholics about Mary and abortion.
I’m like, “No, you’re not going to say that because you think that’s so. Mary is not a feminist. I’m sorry. She is a Bronze Age Barbie. No good for women. Let’s stop right there.”
So, you can have arguments on the internet with theists, but they’re not going to go anywhere. They’re only going to be further entrenched. You’ll be further entrenched. My thing is this: I think Ecumenicalism is a tool that non-believers can use to pony on up to the table for interfaith dialogue.
You’re probably scratching your head going, “Why should we have interfaith dialogue?” Because that conversation is going on without us. And it shouldn’t. We need our voices at that table. We need to volunteer.
You’re at a university. Here’s a suggestion for universities: for a period of time, I was the humanist chaplain at the University of Toronto or one of the humanist chaplains at the University of Toronto. We worked out of the multi-faith center at U of T.
We had to get along and be nicey-nicey. We were working collaboratively to support the students on campus. So, that’s one thing. Be engaged wherever the multifaith center is and have a voice at that table.
Akin to this is the social justice work, because, why should the Christians, Jews, Muslims Buddhists, Baha’i, and whoever else, have an opportunity to work as a community for the betterment of society at large?
Why aren’t we doing that? I know that there are different groups that do that. I think about Responsible Charity, out of India, and then there’s the Foundation Beyond Belief. But why isn’t there a connected university social justice system?
That helps students who are nonbelievers, who are humanists and have a community. Not only for the community, but also for doing good for the sake of doing good. That will go a long way to help improve the reputation.
Even though, we don’t need our reputation improved, mostly, for atheists and nonbelievers. Because we care about the planet too. We care about other people too. We recognize how valuable the one life is that we have to live.
That it’s important to do what you can to improve your wellbeing and the wellbeing of the people around you. So, I think that’s the missing component right now. That is, there’s no goal within the atheist community.
Right now, it’s clamouring to be heard. Maybe, we can be heard if we’re doing something while we’re being heard. Then we’re changing minds and changing hearts.
I had that pull from the whole context of the question, but it works because we’re doing good because we want to because we want to make things better.
So, I would challenge atheists out there to volunteer at a soup kitchen, to go volunteer at their kid’s school, to spend time at a nursing home, to engage with refugees, or people in a mental health crisis, or whatever it’s going to take to help eradicate that idea that we’re immoral.
But also it would help us too. I think that’s the one thing that we’re missing. We go to these big conferences. We see our rock stars, our movement. That’s awesome. But what’s our takeaway? How are we taking that information and going back into our communities and making our communities better? For us, but for everyone else too.
Jacobsen: Thank you for the opportunity and your time, Catherine.
Dunphy: Thank you.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/23
Professor Colleen MacQuarrie, Ph.D. is an Associate Professor in the Department of Psychology at the University of Prince Edward Island. Also, she is a media contact for the Abortion Rights Coalition of Canada. Here we talk about abortion rights activism.
Scott Douglas Jacobsen: You have worked in abortion rights activism as well as a researcher in Canada. So, I wanted to get a perspective historically as well as presently into what is happening and what happened regarding abortion in Canada.
Professor Colleen MacQuarrie: With regards to abortion research in Canada, there are a number of different answers to that question depending on the regional focus. When you look across Canada, there is patchy access to abortion.
So, abortion research could be focusing on the barriers and the policy changes needed to address those barriers. In my own research, in 2010, I understood the local context. I think that is one of the most important pieces when you are working from a social justice process.
You need to know the local context because it is a matter of head and heart, or head, heart, and hands. Unpacking that academically, that means that there may be a certain evidence base. There may be a certain policy environment, but often the link between that would be community attitudes, standards, ideas, and notions.
Which would then be influenced by a whole interlocking set of assumptions in this case with women, pre-formed understandings of what women will do, enforced motherhood, notions of morality that concern governing women’s bodies and women’s bodily autonomy; within the context of PEI, I that context well; being immersed here as a feminist activist.
I am 52 years old now. I have been involved with feminist organizations in this place for little more than 35 years or so. I understood the complexity of the culture around abortion and stigma and the history of how we lost abortion access in the 80s.
I started from the networks here in the local community and pooled together the research advisory group from the existing network of abortion activists. I also had achieved tenure at my university; I was using the dual-privileges of tenure and academic freedom to create a politically engaged research project.
I knew without tenure academic freedom was meaningless. I had to wait. In hindsight, that was really smart. The University of PEI, universities in this region have a long religious root that did attempt to trip me when I was launching the research by putting pressure on the university administration to stop the research.
What we had were a series of longstanding pleas from feminist organizations such as the Advisory Council on the Status of Women, the Women’s Network, Canadian Abortion Rights Access League – which had been defunct by the time I started – the PEI Rape Crisis Centre, PEI Transition House, and so on.
You had these organizations pleading for abortion access. I came across the idea that a liberation psychology project would probably be the right approach to do research on this project. I used community collaborative action research approaches.
I constructed a research advisory group. Together, with the community, I started to devise a project that would look at ultimately framing research as a way forward for a policy change – a phenomenological approach to change PEIs abortion policies.
I framed it discursively within health and discursively within the experience of people’s health. I was moving decidedly away from any notions of whether abortion is good or bad. Who the hell cares? That is not what we are asking here.
“Here we are, this is ground zero. What is it like being a woman over the last 20 years and needing an abortion?” The results were astounding. There was a diversity – in terms of age, SES, professionalism – there was a lot of diversity on the research team. We were cutting across a number of different sectors. Fascinatingly, when people came forward – at first, there was an expectation of reluctance of coming forward.
We launched in 2011. Within 3 days, we had more than 600 hits to the call for participants from more than 11 countries around the world. The tinder had been sitting there. The match was struck. It was an amazing, amazing response.
People wanted to talk because they hadn’t been able to tell their story. It was because we asked to have the stories told to change policy, not because they hadn’t told them in a decade or two. Fast forward, within research as you know, if you have overwhelming evidence in the early preliminary analyses, that shows harms, you have a duty to report early findings.
By the end of 2012, we had sufficient evidence of substantial harms that were happening to women and women’s health, and substantial lapses in the medical system when women were presenting to emergency rooms at the hospital for support for abortions that had gone wrong.
There was almost every woman who came forward that talked about self-harm. One of the first thoughts, if you are a woman in PEI during those decades, is “what am I going to do?” Poor and more marginalized women resort to more dire acts to try to bring back their periods.
Women who were poorer, or in dire circumstances – were more likely to try poisons or other self harm. Anything to try to ingest something to do enough harm to the body to bring about an end to the pregnancy, but not to die.
Even women that you would think that would have lots of access to resources, 30-year-old women who were university educated and were searching on the internet: “How can I get an abortion if I live in PEI?” But they couldn’t. Women were faced with being pregnant and trying to finish school and/or already parenting a child or children they were struggling to care for.
A woman confided she imagined walking out into traffic to cause just enough harm to her body to bring about an abortion. These kinds of stories were not uncommon. I’m sorry this is so distressing.
Jacobsen: No, no, it’s okay.
MacQuarrie: Also, we started to look into the government’s own records. We found -through a Freedom of Information Act; there were illegal abortions that were being documented by the system when women were presenting for help at physician offices and the hospital.
In two cases, suspicious deaths, there are so many wrinkles here because the coroner at the time was an ardent anti-abortion person. So, when I had a conversation with him about the two cases where a toxicologist was brought in and where the RCMP were called in, he quickly dismissed.
He said, “Oh no, it wasn’t because they were attempting an abortion.” But there were documented cases in the province’s own records going back to 1996. There were documented incidents of illegal abortions where renal failure had happened, where intense medical care was ongoing.
There was evidence within the provincial billing system as well as evidence from our own study. Also, some pretty dire things happening at the time of the study. So, in the months leading up to when we released our preliminary findings, we were finding fresh accounts from women who had just been at the emergency room and had not been treated with care for their abortion that was going wrong.
It was a medical abortion in those cases. We presented those cases in 2013- the preliminary results calling for action from the health system, specifically better supports from women who were sourcing their own medical abortions.
At that time, they were using a cocktail of off label prescription drugs – mifepristone and misoprostol, which was before RU-486 was approved by Health Canada in, I guess, 2016 in the Fall.
Unfortunately, at every point along the way from the release of findings trying to use the evidence to show the health system the harms that were befalling us, there was a callous indifference from our government leaders.
You can look it up yourself from the CBC news reports at the time – that they’d say, “Not everybody agrees with abortion, so we’re not going to have them here.”
It is a fascinating story of how entrenched the anti-abortion discourse was here because somehow or other politicians could cavalierly say, “Sure, some women are getting hurt. But, my God, some people don’t want to have abortion here,” as if that was a good enough compromise.
Jacobsen: This brings up an associated question, which is like a premise underneath the conversation so far. It has two parts. On the one side, what seems like the fair representation of the anti-abortion argument as well as the source of it, e.g. social, finance, and moral concerns?
How did that become that dominant at that time – where we are in the discussion so far?
MacQuarrie: The premise or the dominant discourse in PEI at the time that was in the media. That the politicians were spouting was “it is a special place. It is a life sanctuary. This is not a place where abortions happen.”
There was almost as if you think about a jewel in an anti-abortion crown – PEI is one. The notion or idea of life sanctuary was part of the marketing image of the organizations like the PEI Right to Life organization.
The dominant discourse is that abortion is murder. That abortion is also abetting a crime, is a murder. That it is not a choice. It is a baby. That, basically, life/birth begins at conception and, therefore, it is a human being and not a choice.
Those were the dominant discourses circulating. How did it become so prevalent? That is a very good question. I think it is partly understood by looking at bounded geographical spaces such as islands and looking at the notions of separateness and being apart.
It is connected to the conflation of religiosity. PEI has, I think, 97% of the population identifying with either the Roman Catholic or the Protestant religions. Performance in religion is a part of the fabric of how people do things in PEI.
People who may not be particularly religious might still want to be religiously affiliated because it is about performance and fitting in. PEI is the most densely populated province in Canada. It is a small province, 140,000 people.
There is a sense everybody knows your business. Your actions reflect on your family. Also, the fact that PEI is in itself, the entire province, is a diocese of the Catholic Church. The bishop here has been involved from the early days in decreeing abortion a sin.
So, there has been a very strong emphasis on obeying God as part of keeping abortion away from here. There is that. That has been happening. How did it become so entrenched in systems of government?
For a while in PEI, you had to run a Catholic and Protestant in every riding in order to get elected. Religion and commitment to religion were entwined within the political landscape. What should be secular, it never really was secular.
If you look across time, there has been this conflation of church and state in the legislation. Historically, in the early 80s, when the right to life associations across North America were amping up the eradication of abortion access by targeting hospital and therapeutic abortion committees.
That fight came to PEI when first the Catholic hospital. The medical system or the health system was also divided. The education and the medical and the political systems were all aligned with faith organizations.
So, the Catholic and the protestant hospital were amalgamated in the early 80s to create one large non-secular hospital.
Jacobsen: Even for that other 3%, whatever the terms for those alternative faiths or non-faiths, do they orient themselves within the same positions of the Roman Catholic Church and Protestant Church in PEI?
MacQuarrie: The research does not speak to that because the demographic is so tiny. I can theorize about that.
Jacobsen: Please do.
MacQuarrie: I do not think that you would rock the boat. There are so many anti-immigrant and xenophobic tendencies. There is so much xenophobia here. That you just wouldn’t rock the boat on that.
So, when the hospital was being merged, there was an effort to eradicate abortion access in the newly merged hospital. That was a long and rancorous public battle that ended up with having the therapeutic abortion committee being taken out of the hospital.
That win taught the anti-abortion movement here how to launch a successful campaign. Then the effort turned to the last abortion committee in the province, Prince County Hospital. That meeting to eradicate abortion access is still living in the memories of the women – the 4 or 5 women who spoke out for abortion rights. They remember that as a very hostile and terrifying time.
Jacobsen: I reflect on Human Rights Watch saying, “Equitable access to safe abortion services is first and foremost a human right.”
So, individuals or organizations – who are often religious – that hold a pro-life position that would deny equitable and safe access to abortion amount to anti-human rights positions, which is troubling to start.
MacQuarrie: Right. They do not see an individual. The PEI response to the Morgentaler ruling was basically that the rest of Canada may learn from PEI which they bragged about in 1988 on March 30th – the Morgentaler Ruling came down January 28th in 1988 – effectively opening the door to abortion access as a constitutional issue. The PEI Legislature on March 30th passed its own Resolution 17 declaring ours an anti-abortion or an anti-choice province. Originally, Resolution 17 said that even the life of the mother, which harkens back to the way things were in Ireland, would not warrant an abortion.
An amendment said that if a mother’s life was in danger then an abortion would be permissible, but all other circumstances. PEI did declare itself anti-abortion based on the ruling of the constitution. That is what we took them to court on and won based on the Morgentaler Ruling.
We needed years of evidence and 105 points of law before we could actually get the province into court. We had to take them to court to acknowledge that abortion services should be provided in the province. Fascinatingly, once the province decided not to fight us on the case which we launched on January 5th, 2017, they went above and beyond.
They said that we will provide a whole set of health services for women and others including sexual and reproductive health services including transgender health. Abortion is just the tip of the iceberg quite frankly when we are talking about gender autonomy rights here. As alluded to before we started taping, PEI has a high rate of domestic violence in heterosexual relationships. But I suspect if you look at child abuse rates that you might see high rates also, but it is so horribly underreported. So violence and control are major political issues here.
So the root of violence and control here is partly why PEI was able to have such a tradition of politicians just run as a member of a faith organization for a political party and be elected and then stand in the house and to voice to the entire house their anti-woman stance. Resolution 17 – it was unanimous and all-party agreement that PEI was an anti-abortion province. The Minister of Education during that time period sanctioned the busing of every single grade 7 student to the University of PEI for a mass screening of The Silent Scream; A lecture about the sanctity of life and the handing out of little feet pins to show the little feet of fetuses and the request that all children continue to wear those to hold up the sanctity of life, and that they would let other people know what they had seen there including their parents.
Of course, at the time, there were a number of mothers active in the choice campaign in trying to hold onto abortion. They felt they had to withdraw from the activism for abortion because they feared retribution for their children at school in bullying.
So, there was a cultural impingement upon advocacy and voice. It really is an elegant example of how oppression operates and sustains itself and continues to create silence. When we launched the campaign in 2010 to have a research project, that would examine and interrogate those taken-for-granted notions that abortion is murder and instead frame it as a women’s health issue and instead collect stories of that, it was very threatening to the status quo that had just assumed that we would never have abortion here.
Jacobsen: If you focus on religion in this instance, the religious organizations such as the Catholic Church. They seem to have a strong position, in their terminology, of pro-life regarding abortion and women’s reproductive health rights.
There are other groups, even within the Abrahamic traditions and the Christian traditions in particular, who have a more liberal orientation such as the United Church of Canada, which, as you know, was the first, I think, to allow women ministers.
MacQuarrie: Also gay.
Jacobsen: Also gay… on that view, it can be seen as the progressive movement within the Christian community in the country. What the United Church of Canada allows, as it is the edge of Christian culture, broadly speaking, that is what Christian culture would allow. What are sects of Christianity friendly to women’s health issues in the sense that they are more or less pro-choice?
MacQuarrie: Rightly, you name the United Church, but also we have to think of diversity and complexity within Catholicism. We brought in – I was a baby feminist at the time…
Jacobsenn: [Laughing].
MacQuarrie: Catholics for Choice, we had a nun come in and speak about the importance of women’s health. We were working with the disparate voices that were willing to come forward. I mean, the cavalier attitude of the leadership of the church went so far as to simply take out pages in the newspaper that just simply printed every church members’ name as standing with the church.
There were many citizens who never agreed to have their name published in that way. The Diocese wanted to make it appear as if it was a solid block of resistance to the community standards violated and sustained regarding abortion.
Status of Women did some polling that showed that many people thought that abortion should be restricted, but there was about 60% of the population that thought in some circumstances it should be allowed.
It was only the leadership, the politicians and the church leaders, who portrayed it as this monolithic impasse. Unfortunately, they wielded a lot of power in all different kinds of ways. Also, when we get back to the geographic and bounded nature of this as well, there is a sense that everyone knows your business.
You may personally feel very confident and proud. They didn’t want to jeopardize their family, their kids, their husband, their business; they didn’t want to be ostracized. An ostracization is a tool and a technique of control. That works in small places like this.
So, I think that the reasons are multifaceted and interconnected and form this fascinating case study of what does it take to undo these kinds of cultural and community suppression. Quite frankly, it takes small and dedicated groups working away to show evidence.
But even when we showed evidence, it took a legal system that could respond. So, if we hadn’t had the macrostructure of Canadian jurisdiction, where federal criminal law applied and the Morgentaler Ruling supporting our constitutional rights, if we didn’t have the structure of the Canada Health Act and the way the provinces must respond to that, we would have to use a different set of strategies. The federal/provincial relationships actually allowed the province to sidestep the constitution with regard to health care, but not when we were able to get enough resources and support to challenge that. It has always been unconstitutional for us not to have an abortion here but it took years for us to challenge the province and take it to the court system. If we had taken the province to court prior to our collaborative community engagement, the province might have conceded the court case but might not have offered up the abortion services in the manner they did.
What made the difference was the community mobilization along with this larger macrostructure as well as a chronosystem, where, perhaps, in Canada at that time, it was seen to be a shifting of what happened to politicians when they supported abortion.
In the neighboring province of New Brunswick, a liberal premier had just been elected who had proclaimed himself pro-choice. I think there is a whole constellation of factors that fed into how things were able to shift in 2017.
Jacobsen: Because it is 2017.
MacQuarrie: [Laughing] I said it first by the way. VICE interviewed me about the research we were doing. I talked about the callous indifference of the politician and trying to compromise women’s health against someone’s view that abortion was immoral. I said, “It is 2015, time for that to end.”
It took another while. There have always been resisters. There’s always pockets of resistance no matter where you look.
Jacobsen: I know a guy named Paul Krassner who published The Realist for decades. He did interviews with Lenny Bruce. Same crowd as Mort Sahl. He ran an underground abortion referral service when it was illegal.
MacQuarrie: We were helping women to go to the mainland to get an abortion for a long time. There was resistance in terms of helping women to leave. A resistance in the sense that we are going to make it fair that you can have an abortion.
But ultimately, I think that that form of support is a bit like charity. It doesn’t shift the system. It doesn’t challenge the system. Ultimately, what you need to be doing is exposing that vile underbelly, the system is meeting its needs by harming the most vulnerable.
I think that if you are constantly doing charity work then you miss the opportunity to challenge the status quo. You have to do both. You can’t walk away from somebody who is in dire need and say, “Yes, I am going to let you drown while I walk upstream and see who is throwing people in.”
You have to do both. You have to do resistance during all times oppression.
Jacobsen: Thank you for the opportunity and your time, Professor MacQuarrie.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/22
Professor Gordon Guyatt, MD, MSc, FRCP, OC is a Distinguished University Professor in the Department of Health Research Methods, Evidence and Impact and Medicine at McMaster University. He is a Fellow of the Canadian Academy of Health Sciences.
The British Medical Journal or BMJ had a list of 117 nominees in 2010 for the Lifetime Achievement Award. Guyatt was short-listed and came in second-place in the end. He earned the title of an Officer of the Order of Canada based on contributions from evidence-based medicine and its teaching.
He was elected a Fellow of the Royal Society of Canada in 2012 and a Member of the Canadian Medical Hall of Fame in 2015. He lectured on public vs. private healthcare funding in March of 2017, which seemed like a valuable conversation to publish in order to have this in the internet’s digital repository with one of Canada’s foremost academics.
For those with an interest in standardized metrics or academic rankings, he is the 14th most cited academic in the world in terms of H-Index at 222 and has a total citation count of more than 200,000. That is, he has the highest H-Index, likely, of any Canadian academic living or dead.
We conducted an extensive interview before: here, here, here, here, here, and here. This interview in Canadian Atheist does mean pro- or anti-religion/pro- or anti-non-religion. It amounts to a specific topical interview. Here we talk about private versus public healthcare focused on Canada.
Scott Douglas Jacobsen: You gave a talk in March of 2017 on private and public healthcare. With regards to the advantages and disadvantages of an argument within the talk, I wanted to explore this presentation. You laid out the argument in the lecture.
When it comes to the general factors that come into a discussion on private and public healthcare funding, what tend to be the main factors that tend to come up in such a discussion?
Professor Gordon Guyatt: When I gave the talk, I ask people, “How should we decide? How should we decide on the relative merits of public and private healthcare funding?” There are a number of things that people raise.
One is health outcomes. It depends on the ultimate goal of healthcare such as keeping people healthier: “What is the impact on people’s health?”, “What is the impact on access to care?”, “What is the impact on patient satisfaction?”, “What is the impact on autonomy – often characterized as a choice?”, and so on.
Those are a number of factors that people raise when they are thinking about it. Of course, there is healthcare cost. How much will we be spending on healthcare?
Jacobsen: When it comes to private healthcare funding, what seems like one of the main factors for people?
Guyatt: There is a lot of misinformation. So, one of the major drivers is “things aren’t working the way they are now. There has got to be a better way, at least with respect to physician and hospital services. Perhaps, we should try something different.”
A lot of the times, it will come down to that. You are looking for something different. It depends on who you are talking to, where their perspectives might make a difference.
The outcomes of private versus public funding will differ depending on who you are. If you are very rich, it is a different calculus compared to if you are very poor. It changes across that spectrum. It is very different if you are a healthcare provider versus a healthcare consumer.
So, incomes may influence your outcome. When I talk to audiences, there are notions that people have about what is affordable. There are notions people have about what it will do to their own income.
Those will influence things. Often it starts off with “public funding of healthcare is not sustainable.” To deal with that, I ask, “What do you think has happened to healthcare expenditures as a proportion of the Gross Domestic Product (GDP) over the last 7 years?”
I give options: gone up every year, most years, and so on and so forth. People are surprised with the answer. It has stagnated or declined. So, as a percentage of GDP, healthcare is lower than 7 years ago. Also, they tend to be surprised when you inform them: in 1991, it was 10% of GDP for all healthcare expenditures.
Now, it is a little bit below 11%. That is over more than 25 years. In terms of public healthcare expenditures, it is more extreme over 25 years, about 7% to 7.5%. This shapes the perception people have about healthcare spending constantly going up as a share of our national wealth when that is not true.
In general, that leads people to rethink the unaffordability of public funding of healthcare. Often, that is the first thing in people’s minds.
Jacobsen: I want to bring some information from prior interviews to contextualize some of this because it may slant some of the perspectives that you may have on it as well. Of course, the facts you are providing are facts, so do not change.
You ran for the NDP four times and lost “honorably” four times.
Guyatt: I do not know about honorably.
Jacobsen: [Laughing] I have friends in their 80s. We go for coffee sometimes. One of them ran provincially and federally. One time for the same party. One time not. In that context, NDP tends to have platform positions and policies that lean particular ways, often in the favor of the public regarding healthcare.
When it comes to people, taking an outside perspective, who are looking at the favourability for themselves or people they know, the private funding model for healthcare had a big item on the freedom to choose.
Often, the people who would have the disposable income and the perspective that may orient them towards that would be an older population with the disposable income and with a more conservative or libertarian stance.
Guyatt: In terms of that, first of all, be careful, there are older people who have managed to accumulate income during the course of their lives. There are people who have not managed to accumulate as much at retirement.
Those are different perspectives. The issue is if one were talking about the values issue. The value comes down to equity versus what people call “autonomy” or “choice.” On the one hand, there are people who say, “You should not have financial barriers to high-quality healthcare. Everyone should get the highest quality healthcare that the system has to offer.” That is one value.
Another is “people should be able to choose how to spend their resources like in pretty much every other area of our world. They should be able to spend their money on a better house or a better car. It should be the same in healthcare. You should be able to choose how you spend your resources vis–à–vis healthcare.”
That is a fundamental value and preference divide, which tends to follow a left-right distribution. The folks on the left value equity more. The folks on the right value choice or autonomy more.
Jacobsen: If you take out the one value of autonomy or choice, overall, what provides a better outcome for the general citizenry?
Guyatt: Let’s go through it:
Let’s say one thinks it is a good thing to constrain healthcare expenditures and says that you do not want too much GDP going towards health, the dramatic contrast with that concern is the United States and more or less the rest of the high-income countries.
The United States is about 55% private and 45% public. The rest of the Western world – Canada is relatively low at 70% public. Scandinavia, you have a number of countries over 80% public. France and Germany are about 75% public.
The United States is this big outlier with a much smaller proportion public than the rest of the Western world. Not coincidentally, they take the cake in terms of percentage of GDP spent on healthcare in the vicinity of 18% now.
So, the reasons for that is administrative costs are in Canada perhaps 16 and 17% of our healthcare expenditures. In the US, it is over 30%. As soon as you make people pay privately, everybody has to buy health insurance, then you have huge administrative costs.
Insurance companies have to be set up. They have to set up packages, compete with one another. There is huge documentation required for every health service, so you have this big administrative cost associated with private funding. That is one thing.
Second thing, governments cannot constrain healthcare costs, essentially. They cannot set boundaries effectively within a private funding model. In terms of constraining healthcare costs, public funding is an out and out winner by a long margin.
Jacobsen: What internal to the society variables makes the United States such an outlier with the other developed nations, especially the rich developed nations?
Guyatt: I think most people would say that the United States in terms of that value that we were talking about earlier. That is, the value one puts on autonomy versus the value one puts on equity or social solidarity. The US public has extremely different values.
So, that the fact that it could even be an issue that you could legally insist that people purchase insurance for their healthcare in one way or another – by governments making it available to them. It would inconceivable in Western Europe that that would be a question.
It is generally the attitude towards social programs right across the spectrum. Social solidarity, equity, support for the disadvantaged, so on and so forth, is much more highly valued in Western Europe and Canada than it is in the United States.
Jacobsen: I see this attached to your work with Evidenced-Based Medicine with the part that was added on later in the research with “values and preferences.” Culture influences values and preferences even to the extent of administrative costs being swallowed.
Guyatt: Yes, you are absolutely right. Way back in 2002, when Roy Romanow did his work on a recommendation to the government about a healthcare recommendation, he surveyed Canadians in a variety of formats.
He found we put a high value on equity. If you were making the same survey in the United States, you would get very different results. I think in terms of the implications of financing and what you pay. There is a lot of misinformation.
Even having said that, definitely, Americans would be horrified at the idea that you couldn’t pay for quicker or better healthcare. Certainly, in terms of social solidarity and equity as values, the United States and Scandinavia are perhaps at the extreme poles.
Jacobsen: With aging populations in North America and Europe generally, what will likely have to be the next moves in cultures that value equity over autonomy with regards to the amount of taxes that are taken from the public for the healthcare expenditures?
Guyatt: Most of the Western world in terms of the aging population, and also Japan, are substantially ahead of North America. A big thing that people do not realize in terms of healthcare for populations and the aging of the population is that the huge bulk of expenditures comes in the last year of life.
The implications of that are that we are all living longer, but whether our last year of life occurs between 70 and 71 or 90 and 91. That is the big bulk of healthcare expenditures. People get sick. Then in the last year, when they are sick, that is when they need the big expenditures.
We have done pretty well in constraining costs. The drivers that have put costs up are less the aging of the population and more technological advances. Technological advances that have really driven up costs when they have been driven up.
It depends again on what we are ready to pay for. The technological advances, be they drugs or surgical devices or whatever, improve health. We live longer, longer, and longer. Yes, we may have to, if we want to take advantage of all of the technological advances that are going to continue even though the last 7 years it has not gone up, spend more of our GDP on healthcare.
If we want to do it efficiently, it will have to be public expenditures. It reminds me of where we can be very confident. In the next 100 years, we will next have to get to what the US spends at 18% of its GDP as long as we stay with public spending.
Jacobsen: Technology becomes cheaper over time. Phones were for the rich decades ago. They were not good. But they became better. The poorer were able to afford them and the phones were far better.
Guyatt: It is a great point. 50 years ago, everybody had to live with their debilitating hip osteoarthritis or knee osteoarthritis. Now, hundreds of thousands of people are getting their hips and knees replaced.
That ended up costing money for years. The hip and knee replacements have become much more efficient. People used to stay in the hospital a week after the hip replacement. Now, it can be the same day. It is a good point.
I guess that is part of the reason that we have over the last 7 years have not had health care cost going up as a percentage of the GDP. Some of the technological advances drive up costs, but some of them end up constraining costs as we learn to do things more efficiently.
Another huge example of that is it used to be 45% of our healthcare expenditures were spent in the hospital. Now, it is 30%. There has been a gigantic shift to doing things as an outpatient, which is a much more efficient way of operating.
Jacobsen: If you look at Canada and its valuing of equity more than autonomy, does the trajectory seem clear in terms of funding that the public will be supporting for healthcare?
Guyatt: People continue to put a high value on healthcare. I would anticipate that if, in fact, the curve starts swinging up again. We could quite reasonably tolerate, for instance, a 1% increase in our GDP devoted to healthcare. People will tolerate that pretty easily.
Jacobsen: That is something I want to make more concrete for the 1% increase. What would that look like in practical terms?
Guyatt: Everyone [Laughing] would have to pay 5% more in tax burden. Of course, it is how you distribute that. If it were in a Trumpian way, the rich would pay less and everybody else would pay more.
Or you could distribute it in various ways. It means a relatively marginal increase in taxes across the population.
Jacobsen: What do you think the American administration is not necessarily getting right?
Guyatt: It is clear that the US way of delivering healthcare is extremely inefficient, extremely inequitable. It turns out on average that there are not better outcomes achieved and probably not as good outcomes in many areas.
They are wasteful and poor outcomes. It is not a very good deal.
Jacobsen: People are paying more for worse outcomes.
Guyatt: So, we did a study in the vicinity of a decade ago. We did a systematic review of health outcomes for similar conditions in Canada and the United States. There were about 30 conditions that we looked at in the research.
There were 15 of them for which there was no difference, essentially, between Canadian and US outcomes. There was about 10 of them with Canadian outcomes as better and 5 with American as better.
Our first submission, when we first submitted this paper, said that the US is paying more and they are not gaining in anything. The reviewer said, “What do you mean they are not gaining anything? The Canadian outcomes on average are better.”
We became less conservative after our peer reviews. On average, the Canadian outcomes are better. The very conservative statement is that the Americans are paying more on average for worse outcomes if you look across the spectrum.
We are constantly decrying the support for evidence in political decision making (academics). The continued support for universal healthcare. The governments, Kathleen Wynne extended healthcare to the under 25.
But we would be paying less for equal or better drug coverage on a national pharma care program, whether politicians got that message and were able to communicate it to people. You would pay less, but the total expenditures would be less because you would be paying less for your drugs.
In the way the US may be paying somewhat fewer taxes – even though that is somewhat questionable, but their payments are gigantically more. Were we to have a national pharma care program, what Canadians would gain in terms of decreased drug expenditures would more than make up for any increased taxes, there is no groundswell for universal pharma care.
Jacobsen: One other variable comes to mind when you say that to me, which is the split between long-term and short-term planning. If you take a long-term perspective or style of planning tied to an equity perspective, the financial outcomes for the country as well as the health outcomes of the citizenry go up. is that true?
Guyatt: Yes, it is the same thing. If we had a national pharma care program, the administrative cost would go way down. There are big administrative savings, immediately. Secondly, it puts the government in a much better position to negotiate with the people who are producing the drugs.
When health economists have modeled this, there is no question that what we as a citizenry would pay for drugs would go down.
Jacobsen: You are one of the leading voices or authorities in the country in terms of the medical field, medical discipline. So, what do you think would be preventing the public going into an equity perspective on all relevant domains in medicine given the obvious benefits laid out?
Guyatt: A number of things, the intense misinformation, I give these talks about what has happened to healthcare costs over the last 7 years; nobody gets it right. Everybody thinks they have gone up as a percentage of GDP. There is massive misinformation.
I am speaking to people in medical school and doctors. You would think that the people who would know would be the people in medical school. They would know more than others. The facts I am talking about are largely repressed.
Jacobsen: Why? [Laughing]
Guyatt: We can speculate about that. However, the balances, when we say, “Okay, for the country, it is going to cost less to have the public funding. Outcomes, if anything, are going to be better. Equity is a hands-down winner.”
But that perspective differs. In other words, that may be true for the population as a whole, but the wealthy may do better in terms of finances because they are the ones who pay proportionately more taxes.
They would prefer to be accessing and paying for higher quality care. Who controls the media? Well, I would argue the people with money control the media. When I give these talks, I start off saying, “You got it wrong! You are all completely wrong with regards to healthcare spending. How come?”
I ask people to speculate. Somebody comes up with all sorts of interesting answers. Somebody eventually comes up with the answer I suggested to you. I think it has to do with what is best for Canadians on average is not necessarily best for affluent Canadians who control the media.
Jacobsen: Also, taking a generational and emotional perspective, you have trained generations of leaders in the field. Being involved in some of Academia, I know some of how it works.
You know people as friends either deceased, unfortunately, or are still some of the leaders in the field who themselves have trained people who have become leaders themselves. It is a big tree of people who know one another.
So, you have a much greater sense or better sensibility of the feelings of the doctors when they likely also realize, discuss, and debate the misinformation that is out and the source that you just pointed to.
What are those feelings?
Guyatt: First of all, my point once again. I can go before just about any medical audience, including an academic audience, and only a small proportion will get it right about what is happening with regards to healthcare funding.
Even the most educated in the profession, we are insular. We tend not to take a broader view of all sorts of things. Second, I gave the talk where I go through all of this stuff. I was invited to give the talk to the ophthalmologists in Toronto.
Who are generally known as a conservative group of people, they are among the highest billers, but smart people. They listen to the facts. The other thing I end off with. I go through the public healthcare being the winner in health outcomes, cost containment, and equity. The only one it is a loser in is autonomy.
I say, “With this balance sheet, why is there still a debate?” One of the things that was pointed out was that these guys do the LASIK surgery. It is private and so on. They are aware that within a privately funded system their incomes will be better.
These guys have big incomes. But the other thing that is going on in terms of societal perspective for individual rich people, it differs from the societal perspective for the rest of us. The story differs for healthcare providers, especially clinicians.
So, the winners and losers are different if you take a broad societal perspective or if you take particular groups within society.
Jacobsen: There are responses that aren’t very strong in my perspective, but that can be made in response. People will say, “These are class differences of interest. That is a liberal hype or conspiracy theory.” Something like this.
What would be an appropriate response to that?
Guyatt: Do you think the interests of rich people differ from the interests of poor people?
Jacobsen: [Laughing] Yes.
Guyatt: Well, there’s your answer.
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License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/22
“Donned in a traditional Indian dress and head wrapped in orange cloth, Prime Minister Justin Trudeau visited the holiest site of the Sikh faith in Amritsar, India, on Wednesday.
Not only is the Golden Temple the holiest religious site for Sikhs, experts say it is also an important shrine for Canadian prime ministers to pay their respects to.
In fact, experts say it could be more important than visiting New Delhi, India’s capital.
“The Golden Temple is Sikh’s equivalent to the Vatican for Catholics,” Japinder Singh Grewal, the director with Sikhs for Justice, said. “This is where our highest leader of religion is located.””
Source: https://globalnews.ca/news/4037797/justin-trudeau-india-visit-golden-temple-sikh/.
“In December 2017, Canada’s Liberal Party government, headed by Prime Minister Justin Trudeau, barred organizations that oppose abortion from receiving funds from the Summer Jobs Canada program. This program subsidizes wages for small businesses, public entities, and nonprofits (including churches and faith-based groups) that provide “quality” summer jobs for young people who are full-time students.
Starting this year, according to a statement, applicants for funding from Summer Jobs Canada must box-check an “attestation” that “both the job and the organization’s core mandate” support “women’s reproductive rights.” The agency also makes it crystal-clear that those rights include “the right to access safe and legal abortions.” Applicants that decline to check the box will not be considered for funding.
The new rule has generated outrage—and not just among pro-life groups and the traditionalist Christian churches that have depended on the jobs program to help them staff their summer camps. On January 16, a group of clergymen and others representing a wide range of faiths—Muslims, Sikhs, Jews, and Hindus, along with Christians—met in Mississauga, Ontario, to express alarm over the new Trudeau policy. Some of the religious groups staunchly oppose abortion; others don’t have a clear position on abortion but don’t want to be forced to take a stand on this contentious issue. The issues discussed at the meeting were obvious: religious freedom, and what would be defined as “viewpoint discrimination” under U.S. First Amendment law—the government’s treating some political expressions as less worthy than others.”
Source: https://www.firstthings.com/web-exclusives/2018/02/canadas-pro-abortion-politics.
“A sea change in the religious landscape of Canada is underway. Led by millennials, Canada is increasingly moving towards a secular culture. “Spiritual but not religious” has become our new normal.
A 2015 Angus Reid poll found 39 per cent of Canadians identify as “spiritual but not religious.” Another 27 per cent identify as “neither religious nor spiritual;” 24 per cent as “religious and spiritual;” and 10 per cent as “religious but not spiritual.”
What sparked this dramatic change in beliefs and self-identification? And what does it mean for the future of Canadian society?”
“When the success of your government grant application depends on agreeing with a government opinion, then there is bound to be a fuss. Canada is a democracy and Liberal democrats, by definition, do not take government-imposed opinions lightly.
The Canada Summer Jobs is a government program that funds non-profits, small businesses and charities to hire summer students. It is designed to give young people quality work experience to enhance their careers. This year, the government required organizations to declare their agreement with the government regarding abortion.
It has been alleged that “[r]eligious organizations and editorial writers have sown confusion about [this] new eligibility criteria . . .” The confusion (and there has been plenty) is not from religious organizations and editorial writers but from the government itself.”
“The American evangelist Billy Graham, one of the most important religious figures of the past century, has died aged 99.
In a career spanning more than 60 years, he is believed to have preached to tens of millions of people in what he called his “crusades”.
Here are some of the key things he believed and stood for throughout his life.
He was an early crusader for civil rights
At a time of racial segregation in the US, Graham said he would not speak before segregated audiences in the 1950s, and often spoke of the need for inclusion.
At one event in Tennessee in 1953, he moved ropes that divided black and white members of his audience.”
Source: http://www.bbc.com/news/world-us-canada-43144752.
“OTTAWA – Legal action is not off the table for charities and groups that have asked the government for accommodation of their Charter rights in the Canada Summer Jobs controversy.
“If the government is not going to accommodate, we will be looking at what all of our options are,” said Barry Bussey, director of legal affairs for the Canadian Council of Christian Charities (CCCC). “That may include legal action, but we’re kind of in a wait-and-see on how government is going to respond.”
“We have lots of street ministries, summer camps and programs various churches put on and they simply want to do ministry,” he said. “This is an unnecessary controversy, an unnecessary thing.””
“MONTREAL, Quebec – Last fall, the Canadian province of Quebec passed legislation, Bill 62, that would make it illegal for anyone to receive public services if they did not show their face. Dubbed as a “religious neutrality” law, critics claimed the bill discriminated against Muslims who wear headscarves as a part of their religious practice – and should be cause for concern for all people of faith.
In recent months another controversy has brewed over Canada’s summer jobs program – a popular funding initiative for businesses and organizations to hire students during summer break – when the government of Prime Minister Justin Trudeau announced that in order to receive funding, you must attest to supporting abortion rights in Canada. Last month, a group of Jewish, Catholic, and Muslim leaders joined together in protest of the decision and called on the government to reverse its policy.
In an interview with Crux, Archbishop Christian Lépine of Montreal said he feared both the example of Bill 62 and the Canadian Summer Jobs program are moving the country in the direction of relegating people of faith to “second-class citizens.””
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/21
In Peshawar, there are poets who advocate for humanism in the literary world. To many youths who have grown up in a system with humanistic values — Unitarian Universalist, secular humanist, humanist, humanist Judaism, ethical culture, ethical society, ethical humanism, and on, and on and on, and on — the idea of advocacy for humanism might seem extraordinary.
Why would someone need to advocate for something so basic, so instinctual, and obvious? Well, it depends. Humanism is a super-minority in most areas of the world, and definitely regionally and globally. So its various manifestations, its sects, will reflect this too. When a Jehovah’s Witness or Mormon Elder or Sister comes to the door (often in 2s), they are advocating.
“Have you checked this out? Don’t you want to see? These are some of the wonderful blessings the Heavenly Father has bestowed upon me,” the pitch might go. But take an area of the world such as Pakistan, the majority of the population, by a vast margin, are Muslim. And like other places in the world, whether the religion of peace or the religion of love, or otherwise, internecine conflicts, historically, globally, and currently, spark, fuel and maintain, and, sometimes, extinguish (often their own sparked), conflict.
So humanistic values such as those universal values seen in the UN Charter are desired by many in the international community, especially those with the ability, sense, skills, and talent to see beyond their borders, make sense of the external information, and to transmit the problems and promises of the expanded vision. The artists and culture formers at various levels of achievement and capability perform this function.
In Peshawar, the poets have been advocating for this spirit. Progressives, humanists, speak to the needs of the citizenry. They are essentially democratic in view and thrust. That runs back to the UN Charter, which, informally, runs back through some contents of most religious traditions, I guess. I don’t know these names, which is unfortunate for me. I am culturally deprived here. But a recent event paid tributes to the “two Pashto literary giants Alif Jan Khattak and Saifur Rahman Salim.”
Their literary works contributed to progressive, so humanist in part, values in the world, which, in a largely religious nation with religious conflict, is a fresh thing to read. Khattak was a “brave woman” who wanted women to have their voices raised, heard, and freedom realized in the country.
Salim was, by the account in the hyperlinked article, was a remarkably prominent poet among the Pashtun progressive poets. He had a fluency and ease of comprehension upon reading him. In other words, he was so good he was accessible. And what better way to reach a broad audience in a compassionate, warm, intellectual, and public way? Sagan fans, anyone?
Both of the literary giants “wanted equality and justice for people…[and] advocated [for] a social cause and both believed in a free society where people could enjoy equal rights.” And I never knew of them, or about them, and I assume most people reading this are in the same state, but others around the world are in the same struggle, which goes to show, maybe a message from me that, things can be done alone but require Herculean efforts; so our best bet is to band together at an international level — and IHEYO can help.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/21
William Franklin Graham Jr., KBE, known as “Billy Graham,” was born on November 7, 1918 in Charlotte, North Carolina in the United States (US). He died on February 21, 2018 in Montreat, North Carolina in the US. Bill Graham was an Evangelical Christian (BBC News, 2018).
He is, arguably, one of the most influential preachers of the 20th century and into the early 21st century. It has been estimated that Graham reached as many as 210 million people spanning 185 countries in personal preaching alone.
His preaching career spanned more than six decades. He had a “fire and brimstone” style that was an influence on “many evangelical preachers” (Ibid.). With the movement of the American civil rights movement, and to his credit, he preached “against segregation and formed a sometimes strained friendship with Martin Luther King.”
In an interesting early life moment at the end of Prohibition in the US in 1933, Graham’s father made him drink beer “until he was sick to persuade him of the dangers of alcohol. He remained a teetotaller throughout his life” (Ibid.).
Early in life, he became a full-time evangelist with Youth for Christ, known for being an organization that ministered to young people and service personnel. He worked as a salesman throughout the Depression and became a main proponent of the Christian faith.
He was opposed to communism because he saw the political ideology as against the Christian religion in all respects. He went worldwide with the religion starting in 1954 with London. That began the long career of evangelization by Graham.
When Martin Luther King died, he declared King a “social leader and a prophet,” taking the Christian language in praise.
In 2002, he made a public apology for talking about the “Jewish stranglehold on the media,” based on a private conversation with Richard Nixon in 1972. He will likely be remembered as one of the if not the most influential North American preacher of at least the 20th century (Ibid.).
References
BBC News. (2018, February 21). Obituary: Billy Graham. Retrieved from http://www.bbc.com/news/world-us-canada-13374487.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/20
Nicole Orr is the branch manager for CFI–Portland. Working with youth has always been very important to her. In her teens, Nicole was an assistant team leader for a Search and Rescue Unit. There, she taught young people wilderness survival skills, as well as crime scene protocols. As an adult, Nicole strongly advocates the written word. She has helped run and participated in National Novel Writing Month for ten years and has been a freelance children’s author for five years. Nicole moved to Oregon from Indiana because it was the farthest she could get from that kind of religious mentality without hitting the ocean. In 2012, Nicole temporarily moved to Brisbane, Australia, and became fascinated at the religious differences culture to culture.
Scott Douglas Jacobsen: As the administrative assistant for CFI-Portland, what are your tasks and responsibilities?
Nicole Orr: I’m definitely a Jane of all Trades when it comes to my job description! On a daily basis, my responsibilities tend to be putting puzzle pieces together. If I’m trying to get an event organised, that means I’m getting the speakers to talk to me and the venue to talk to the speakers. If I’m trying to create new flyers, I’m communicating with the rest of the Members of the Board on what’s the best message, what is the best way to get our ideals out into the world? It really is just making sure events happen, questions get answered and that everybody on the Board stays on task. In a line? I’m the one keeping the Portland CFI ship sailing smoothly, while trying to make sure nobody sees me doing so!
Jacobsen: CFI-Portland is comprised of humanists, rationalists, and sceptics. What are some of the common ‘pulls’ for people to come, attend, join, and stay in CFI-Portland?
Orr: There’s a unity in being religious and going to church. There’s a community to it, a feeling of, “Oh good, they believe what I do. I belong here.” Humanists, rationalists, sceptics, all of them are still human and still want that sense of being among those they can relate to. This is the reason that Unitarian Universalist Churches exist. It’s the reason that CFI exists. It’s all in the hope of making sure that everybody has someplace they can go and say “I’m comfortable here. I belong.”
Jacobsen: What are some of the activities, educational programs, and lectures provided by the organisation?
Orr: Each branch of CFI is totally different when it comes to the events it chooses to host or the speakers it invites. Here in Portland, we thrive on both socialising with the already like-minded, as well as educating those that are religious and thus unfamiliar with us. Labels like “humanist,” “rationalist,” “skeptic,” and especially “atheist” often come with a lot of negative associations. CFI Portland invites people to interact with those labels in lecture halls, at potlucks and picnics, or even just at a pub over a beer.
Jacobsen: What are the positive changes seen from the activities of CFI-Portland in the Portland area?
Orr: I’m relatively new to the CFI Portland team, but one thing I can tell you is that every time CFI Portland inspires a new Facebook group for atheists, we’ve won something. Every time a campus is open to us having a controversial debate in one of their rooms, we’ve won something. Every time we can sell out on tickets to a Richard Dawkins event, we can sleep easy knowing that we’re making a difference in our city.
Jacobsen: Where can people find the campus outreach? How long have they been in place? How many members are there? What have been the impacts on campus for those universities with a presence to some degree?
Orr: CFI Portland has been focusing far more on its effect on campuses in the past several months. The main reason for this is that the younger demographic has shown themselves to be more open to conversations on controversial topics such as God, faith and an afterlife. With this in mind, CFI Portland has tried to host lectures and discussions in venues that appeal to the younger crowd. We have a monthly 4th Friday at the Lab event where a speaker presents a controversial subject. After it’s over, everyone sticks around for a debate on what they were just presented with. There’s beer, there’s pizza and there’s connection.
For example, on January 27th 2017, we’re having an event at PSU called “The New Campus Thought Police.” Two of the topics we’ll be covering are safe spaces on campus and free expression. We’re offering this free to all students, because we believe that their voices are some of the most important in Portland right now. We want to hear them speak out and inspire the older generation. (Link to January event)
Jacobsen: CFI works for to fight against political turmoil and anti-intellectualism, and to protect reason, science, and civil liberties. How does CFI-Portland continue to fight against and protect those things, respectively?
Orr: We know what it’s like to be a minority and so we want to speak for the minorities out there still in the closet. To this end, CFI Portland is an advocate for same-sex marriage. We continually endeavour to keep religion out of schools. We’ve even put forth a bill to give CFI secular celebrants the legal right to solemnise marriages just as clergy are able to.
However, if I had to come up with just one way that CFI Portland protects reason, science and civil liberties, it would be creating safe spaces for people. Whether we’re meeting at the pub, having a potluck or hosting a Richard Dawkins event, we’re inviting people to sit up, stand up and raise their voice. We’re inspiring people to doubt, to question, to debate with others and to debate with themselves. Our job, in a nutshell, is to make Portland a place where “Keep Portland Weird” also means “Keep Portlanders Free to Decide What That Means.”
Jacobsen: Thank you for your time, Nicole.
Orr: Thanks for yours Scott.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/19
Scott Douglas Jacobsen: You’ve spoken on humanism in Europe. My common assumption is Europe is more non-believing than other areas of the world. Is it more humanistic as well? I would assert the fact, but want to make sure.
Yvan Dheur: Yes and no. Non-believers, humanists, atheists, secularists, freethinkers and rationalists are the fastest growing life stance or ‘religious group’ — except that we define ourselves by its opposite: — the absence of religion. We use the denomination philosophical community or a non-confessional life stance.
In terms of our community in Europe, if you ask a Chinese official there is no religion in China. If you ask for an atheist or humanist youth group in China, you are referred to the Communist Youth organisation.
From that perspective, Europe is certainly not the region where there are more non-believers. It is quite hard to measure; most religious people in the world tend to be cultural believers, they celebrate transition rites like marrying and do funerals within their religious spaces but do not really believe in the existence of an invisible person above the clouds that rules over everything and initiated life. They sometimes define god as the origin of life but still have consideration for the big bang theory and Darwinian evolution theory even though they consider themselves as religious.
Most believers are born into a religious community and therefore stay attached to it without living out their beliefs in a strong and literal way. It is also true that every religious community has its own die hard, radical, fundamentalist “far right religious” members that live out their beliefs in a very extreme and literate way and often have little or no tolerance for other beliefs.
Many Europeans are culturally religious and if asked about the origin of life or the universe, or life after death, they tend to understand the value of science and are convinced of those basic principles taught to us in the spirit of rationality, free inquiry and humanism.
There are only two countries in the world where non-believers are officially recognized in the exact same way as “religious” life stances are: Norway and Belgium. In these countries humanists, atheists, freethinkers and non-believers have exactly the same rights as religious communities do, they are state funded, housed and allowed to organize themselves and offer services to their community in the same way religious communities are. Other countries in Europe function differently. They have organizations (sometimes huge ones) but funded as “cultural organisation” or “youth organisation” (like in the Netherlands) or by membership fees and gifts from the local humanist community in response to campaigns and fundraising (like in UK). It is undeniable that there are many non-believers in Europe. It is complex to define precisely how many because of all the people born in a religious community who do not believe but also people changing religion because of marriage or conversion. The vast majority of religious people do not believe firmly in everything that is written in the holy books but they agree with most scientific discoveries on the origin of life, afterlife, evolution of humanity and so long and so forth.
On the other hand, Europe has always been the epicentre of humanism and humanist knowledge creation, science and non-theistic thinking. The enlightenment and the strong evolution of science enhanced this humanist identity. From the ancient Greek philosophers to the post-modern scientists, we do have had a great deal of responsibility for the advancement of science, reason and non-believers in the world.
Jacobsen: By wanting to increase humanism in Europe, we’ve define a problem and posed a solution. How severe is the problem? How does activism and advocacy for humanism in Europe solve the tacitly proposed problem?
Dheur: I would not have phrased it in terms of us wanting “to increase humanism in Europe”. We do not believe in god or any magical/supernatural higher force defined as origin of life, morals, living creatures or what so ever. We observe that more human beings cease to believe in this magical concept and are happy with that; their atheistic life stance tends to be dominant or very fast growing at least. It is not the belief in god as such that seems to be problematic, but rather the consequences of that belief in terms of behavior, coexistence, values and directions that civilizations are taking. Religious communities have certain values that are often rather positive if they concern basic moral issues, like “do not kill”, “respect thy family, neighbour, friend or enemy”, be honest, help each other, do not steal, and so on.
What tends to be more problematic is that every religion claims to be ‘The’ only truth and that most holy books tend to suggest that people who do not adhere to that particular book, should be tortured in cruel ways or stoned or slaughtered or exterminated. In the history of humankind, religion has certainly not been the only tool to invite civilizations to engage in wars, but the study of conflict has taught us that every war and conflict where religion is involved, ‘miraculously’ tend to be more violent, more bloody and lasted longer. So yes, religion can be, and often is, a catalyst for conflict, since by definition it claims to be the only truth and claims other beliefs to be fraudulent.
We also observe that in situations where religions want to define rules for society and mingle with state structures that many problems emerge in terms of the coexistence with other religious communities. Separation of religion and state is a value that is important to our community but from a theological point of view we observe that this concept tends to be problematic for most of the major religions. Be it through the sharia (together with riba and fikh), the canonic law (used for instance to protect the many pedophile priests when they are molesting children), the halakha (Jewish religious law), or any other “legal” religious interpretation, these system do not adhere to the Universal Declaration of Human Rights and are often in contradiction with secular, modern legal systems at all.
In the history of mankind and its relationship to the sacred currents, trends and (d)evolutions emerged. In the sixties we saw a rather strong expansion of secularism worldwide, as a consequence of the evolution of education and the economic boom. In the seventies, in reaction to that, we observed the emergence of rather radical fundamentalist “anti-evolution” religiosity very opposed to secularism and the advancement of liberties and freedom movements. The radical Islamic trends but also the strengthening of far-right Christian and Jewish movements re-emerged and grew rapidly. These emergences and regressions have occurred cyclically since then.
Today at the EU level we observe radical Christian groups working together with radical Islamic fundamentalists on common agendas — like the ‘pro-life’ one, (for which read anti-choice, anti-abortion, anti-family planning and anti-stem cell research).
Most Humanists in the world were raised with critical thinking and free inquiry as mental tools of intelligence gathering. They often have the feeling that there is no need for humanist activism because you cannot fight or engage against something that does not exist. I myself was also a bit sceptical as an adolescent, thinking most people on earth where not believer anymore and those who did clearly lacked of understanding and education, or at least the necessary critical thinking. When I discovered how strong religious lobbies were and how strongly they where intending to promote their religious values all over the world (often in unethical and disgusting ways), I realised it was extremely important to engage in the fight against bigotry, religious extremism and dogmatic ideologies. When I look at the situation of the world in regard with humanitarian issues, conflicts, international politics, the rights of women and gender equality, and so long and so forth, I am more then ever convinced there is a lot of work to do and it is crucial for as many individuals as possible to join the fight for freedom and against intellectual constriction caused by religious worldviews, the rise of political populism together with religious radicalism.
As if collective intelligence could not evolve on a constant and steady base but needed to evolve as a string made of patterns of evolutions and devolutions.
Jacobsen: What are the common examples of restrictions on the open practice and lifestyle of the ethical and philosophical worldview of humanism?
Dheur: Donald Trump, making the availability of abortion services not mandatory throughout the US and turning down US funding to women’s rights project (purely from a religious extremism point of view). Erdogan, in collusion with the far right religious lobbies behind him, suggesting women should make as many kids as possible and that abortion is wrong because the Turks should multiply. Putin giving basically all power to the orthodox church and censoring the LGBT community, almost legalising the beating up of gay people. Blasphemy laws existing in too many countries in the world. The Vatican protecting pedophiles very openly and actively all over the world. Saudi Arabia voting an “anti-terrorism” act with the first sentence of that act saying atheism is the worst form of terrorism and should be punished by death. Shall I go on?
Every day all over the world, our values are being neglected, reprimanded, censored. Atheists, Humanists, Freethinkers, and Secularists are being threatened, molested, arrested, tortured and murdered…
Shall I go on?
Jacobsen: Who have been unlikely allies in the spread of humanism, in your experience?
Dheur: Intelligent people, scientists, independent woman, LGBTQI-community, journalists, enlightened intellectuals, academics, progressive forces, young persons (due to their strong capacity to rebel and evolve), freedom fighters, whistleblowers, democrats and enlightened liberals (who understand the philosophy of liberalism and are not blunt followers of what their rich environment told them to do), sometimes progressive religious people have adhered our values of freedom, and many others, anonymous freethinkers, freemasons (non-regular). But also in a contradictory way, the far-right religious extremists… Sometimes I even think they are our best allies, like the previous pope or these silly youngsters that explode themselves in the name of the invisible magical power in which they believe. The more religious idiots gain visibility the more the rest of the world is turning towards our values, our freedom our liberty and is gaining respect for other beliefs, other ways to interpret life.
Religion is doomed to disappear where intelligence is evolving, so the more narrow-minded religious entities become, the more the people will want to evolve in peace and to coexist with their fellow human being, whatever their colour, religion or wherever
they come from.
Jacobsen: How can people get involved and donate to the movement for humanism in Europe?
Dheur: There are many ways to get involved. First of all, by becoming a member of our community through media and social media, becoming a member of the mailing lists and following our groups on social media. Come to our events, meet other fellow freedom fighters and become a part of our network. Write texts for our media. Specialise in topics that interest you. Read books and reports related to values and topics that are of interest. Never turn to a constructive discussion with like minded but even more with religious people, ‘from discussion come the light’ said Voltaire. Learn about the relationship between religion and state, about religious values, religious conflicts and about the positive and negative impact of religions in the world. Learn about humanist values and learn to be critical towards them, -critical thinking and free inquiry form the core of our mindset.
Talk with friends and family about your vision. Never fight but always accompany people with a different mindset to learn to understand ours. Show genuine interest in religious people there they often use mental concepts that may seem weird to a non-believer but a great percentage of mankind is thinking in those patterns and it is crucial for a non-believer to understand why and how religious people think if you want to help them “see the light” or at least be critical towards their own “almighty truth”.
If you are young, engage in a youth section or movement. If you are an adult, then try to engage in an adult section or organisation but always be careful for your own safety and that of your family. Study science, and actually try to study as many possible topics for as long as possible in your life: knowledge is power.
Jacobsen: Thank you for your time, Yvan.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/18
“The fruits of the Liberals’ anti-Islamophobia motion, M-103, that called for study and recommendation on religious discrimination in Canada, were revealed Feb. 1. The committee overseeing the issue released their report “Taking Action Against Systemic Racism and Religious Discrimination Including Islamophobia.”
The report has just two recommendations that specifically focus on Islamophobia. The first echoes the report title saying the government should “actively condemn systemic racism and religious discrimination including Islamophobia.”
The second is more substantive suggesting that Jan 29 “be designated as a National Day of Remembrance and Action on Islamophobia, and other forms of religious discrimination.””
Source: http://vancouversun.com/opinion/op-ed/opinion-criticism-of-religious-groups-is-good-for-religion.
“A sea change in the religious landscape of Canada is underway. Led by millennials, Canada is increasingly moving towards a secular culture. “Spiritual but not religious” has become our new normal.
A 2015 Angus Reid poll found 39 per cent of Canadians identify as “spiritual but not religious.” Another 27 per cent identify as “neither religious nor spiritual;” 24 per cent as “religious and spiritual;” and 10 per cent as “religious but not spiritual.”
What sparked this dramatic change in beliefs and self-identification? And what does it mean for the future of Canadian society?”
“Former B.C. Premier Ujjal Dosanjh believes one thing has remained constant since his time in office as the first Indian-Canadian to govern a province.
“Trade still doesn’t amount to much,” he said. “Since the time I was premier, prime ministers and premiers have been going over and yet trade just hasn’t grown as much as it could.”
Two-way trade between Canada and India amounts to only about $8 billion annually — a number Prime Minister Justin Trudeau hopes to improve with an official visit that begins this weekend. He has multiple meetings planned with Indian CEOs and business leaders over the coming days.”
Source: http://www.cbc.ca/news/politics/trudeau-india-trade-trip-1.4540238.
“A Dartmouth, N.S. woman says her religious rights are being violated because her request to have a fully halal menu at her wedding venue is being denied.
Susan Ashley and her fiance Mohammed are planning on a June, 2020, wedding. For their special day, they need a space for 200 guests that includes two adjoining rooms, which is why they chose the Delta Hotel in Dartmouth.
But they say their request that the hotel’s chefs prepare a full halal meal in accordance with their faith is being denied.”
“It’s not politically correct to discuss or even acknowledge religion these days… but I haven’t been shut down yet for speaking my mind, so let’s give it a shot.
According to Statistics Canada, the population numbers relating to religious affiliation across the country are mirrored in Manitoba. Eighty-three per cent of Canadians voluntarily claim to be associated with an organized religion. The percentage in Manitoba is exactly the same. That means that only 17 per cent of our population does not connect with any of the various religious organizations.
I want to point out that I find these facts interesting, not that I think anyone is more right than anyone else. That viewpoint is the crux of most religious conflicts, and we don’t need any more of those.”
“OTTAWA — Jagmeet Singh issued a call-to-arms against inequality as he sought to put his stamp on the federal NDP on Saturday by taking aim at the Trudeau government and foreign web giants while offering a full-fledged defence of taxes and public services.
He delivered the battle cry at the NDP’s national convention and, as Singh’s first major address to the party since he became leader in October, aimed to motivate delegates as they looked to turn the page on the last election and prepare for the next.
“The time for timid is over,” Singh said. “Too many people have felt stuck for too long. People are counting on us. We can’t let them down. We need to win.””
“This year’s Canada Summer Jobs application has taken a national spotlight due to some new rhetoric around human rights, specifically women’s reproductive rights and the rights of gender-diverse and transgender Canadians.
The Government received complaints from several conservative and religious platforms, stating the CSJ 2018 application infringes on a Canadian’s religious and moral beliefs.”
Source: https://www.kelownanow.com/news/news/National_News/Canada_Summer_Jobs/.
“Since Prime Minister Justin Trudeau’s last move to affirm abortion rights in Canada — by inoculating the Canada Summer Jobs program against inadvertently funding anti-abortion or anti-LGTBQ activities and propaganda — the often quiet, and largely ignored corners of anti-abortion activism in the country have begun to rumble and demand our attention.
A Catholic bishop in London is boycotting the federal funding program, which gives groups money to hire students for summer jobs. A group of Christian leaders held a press conference and called the Liberal government’s new requirements “communistic.” A Toronto anti-abortion group filed a lawsuit claiming the new rules infringe upon the Charter rights to freedom of conscience and religion. And now there’s a petition in the House of Commons to undo the changes.
The pushback is unlikely to sway the prime minister, who has been accused of ignoring the rights of the religious in Canada (many religious Canadians, it should be noted, are pro-choice).”
Source: http://www.cbc.ca/news/opinion/trudeau-abortion-debate-1.4538159.
“A Dartmouth woman claims a local hotel is infringing on her freedom of religion by not offering appropriate food for her wedding reception.
Susan Ashley says the Delta Hotel in Dartmouth has denied her request to have halal food at the venue, something she says is needed for a traditional Muslim meal.
“It wouldn’t have been a big issue, and I honestly feel that it infringes on my human rights,” said Ashely. “I can’t say enough how upset I am.””
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/18
Scott Douglas Jacobsen: So we’ve been talking off-tape a little bit about demographics and the situation in the Philippines, and political and religious issues. But first, I want to take a step back and ask, “Do you have a background in humanism or non-belief? How did you have this as an awakening for you as the right philosophical and ethical worldview for you?”
Danielle Erika Hill: My entire family is Catholic. But it’s not the whole fire and brimstone Catholicism.
SJ: [Laughing].
DH: Really, it is more along the Protestant work ethic.I grew up with my extended family. My aunt — who I was closest to — was a chemist. In that household, there was this idea that God created everything, but science helps us understand what He created. So for me, faith and science were never at odds with each other. It also helped that I had a mom who told me, “Everything in Genesis, take it metaphorically.”
SJ: [Laughing].
DH: “The people who wrote that, whether they wrote it. They didn’t have the scientific tools that we have now.” So I always looked at The Bible as an [Laughing] anthropological work…
SJ: [Laughing].
DH: …that showed people’s worldviews from far off. And philosophically, they may have had good points, but don’t believe in the historicity of all of the things there because a lot of them didn’t know what they were talking about.
SJ: In America, there was a biologist, Stephen Jay Gould, who came up with the idea of the “Non-Overlapping Magisteria.” The “Magisteria” are science and religion. Of course, they are non-overlapping. They do not mix. They deal with different domains of discourse…
DH: Yea.
SJ: …in terms of how one approaches the world. So from your family background, with the family member with scientific training in chemistry, studying the natural world, and the highly liberalised form of Catholicism with Genesis taken as metaphorical, I am taking that as indicative of a healthier approach to upbringing or raising a child in a religious household.
DH: Yea definitely, but the thing is I was one of the lucky ones, because this is not how a lot of children were raised. A lot of people took Genesis literally — down to the whole ‘people are made of dirt’ thing. I spent 10 years in Catholic school. We were taught this as a theory of creation. I was in 6th grade at that time, and I just shot my teacher down when she did that. I had a lot of arguments with the nuns when I was in high school. Fun times! [Laughing]
SJ: What were some positive moments of religious upbringing for you? What were some moments of camaraderie, where you found fellow non-believers — a community of friends?
DH: Well, okay, what pops out is this retreat we had back in 2nd year — I should probably give a little background on the Filipino educational system. Right about now, it is K-12. But when I was back in school, there was only 10 years of education. Like 6 years of elementary school, 4 years of high school, and off to college you go. When I say sophomore high school, that’s probably like middle school to you guys.
So that retreat we had in sophomore year. I was talking to this person, this brother. And I was telling him that a lot of people find God in the church, find the presence of God in the church, and looking at the cross and all of those icons. But me, I find God, the presence of God. I was still believing back then. I find the presence of God in nature, in trees. This is where I feel church is. This is where I can commune with God.
He’s like, “That’s understandable. The Buddhists feel that way too. Sometimes, that’s true.” There are Liberal religious people who take something from the Buddhists and put it into their worldview. In that same retreat, I was able to reflect on the fact that a lot of people worship a concept of God, but in different ways. So I thought maybe it’s not — or we’re not — worshipping different sorts of gods. Maybe all of these religions are just us are looking for the same thing, but just in different ways. I had that notion back in high school. That was pretty weird to my more Catholic colleagues back then because to them, “They are worshipping the wrong God.” Especially for those raised in the really conservative families — the whole tolerance thing is a scale.
It also helps that when I was in 3rd year, our religion teacher taught philosophy because a lot of the saints in Roman Catholicism, they were philosophers — St. Augustine and stuff. I don’t think we were taught dogma much. I remember being taught philosophy, good management, good conduct, and Christian living. There was a little dogma in the religion class, but it was more how you should conduct yourself in the world as a good Catholic. Our school had this emphasis on human beings as the stewards of Creation.
We should take care of others and the environment because this was something given to us to take care of. I think that when I discovered humanism as a philosophy in university, it just fit in, just was a logical progression. I lost the God, but I did not lose the philosophy.
SJ: Do you find value in the philosophers such as Augustine, Aquinas, or Anselm, for instance?
DH: Not so much, I tend not to delve too much on philosophy. I understand, though, that they can be of help. I think, really, that if religion wants to be a healthy force, maybe philosophy should be taught rather than dogma because philosophy teaches you how to think, not just what. It is teaching you what these guys thought, and why, and the circumstances in which they thought rather than “this is what you should think because he said so”.
It at least gives you a pool of worldviews to choose from.
SJ: Do you notice that tendency in more orthodox — I’ll say — friends growing up, of fundamentalist upbringing — so Genesis is literal, back to that point — in the humanist community, in the atheist community, at all? And in what way, if so?
DH: Oh yea! What I am seeing, there is certainly an effect on the psyche. The more fundamentalist the environment you were raised in, the more militant of an atheist you turn out to be, probably because you are frustrated in what happened.
SJ: That’s a really good point. That’s a really good point.
DH: Because there’s that whole being angry…
SJ: [Laughing].
DH: …because they feel like they’ve been duped for so long, which is why we’ve got a couple of therapists on our team. Jinjin Heger, she’s going to be talking in the conference. So she volunteers to talk to people, give them therapy, because she knows these people are going through a tough time with the whole losing their religion thing. I have talked to people too. My best friend, when he lost his faith — there’s this sort of bitterness that remains. Among the more orthodox friends, what I am seeing is a lack of critical thinking. When you’re raised with information being force fed into you, and it is the authority, and this is the authority you should listen to, because they’re the boss, especially children here — and this is not religion, this is more on culture. With children, there’s still the tendency to think of them as things to be seen, not heard. Children should listen to adults. It is a hierarchy. There’s this whole military ‘obey before you complain’ thing. We’re the adults. You’re the kids. You follow us.
I think a lot of them took that into adulthood, even when they lose their faith. So you have to give them something else. Part of it is — and I think there’s a better word for it — re-education of the mentalities that you learned, so you can learn a new one to be a humanist or a non-believer properly.
Because otherwise, you’ll still be a stupid, but a Godless stupid.
SJ: [Laughing] I agree with you. Let’s talk about some of the stuff that we talked about off-tape.
DH: Okay.
SJ: We talked about demographics in the Philippines. I want to add one thing we didn’t talk about off-tape. But! In Saudi Arabia, there was about 5% of the population are non-believer, maybe even outright atheists, which has been listed recently as a terrorist offence or it is a terrorist act to be an atheist in Saudi Arabia, where maybe 13 other places it is the death penalty.
And we were talking. I asked if it .1% or 1% of the population that are non-believers. You said, ‘It is hard to say.’ Can you extrapolate further? Why is it ‘hard to say’?
DH: Okay, it is hard to say because there hasn’t been any in-depth study of the non-believing population. I think it is high time somebody did. There’s no official study that exists, that I know of. But what I can say is that there are a lot of people who are active in the secular community, and there are a lot of people who are actively saying they are not religious.
Others will say that they are non-religious, but spiritual. Many will be hesitant to call themselves atheists. Atheists get a bad rap over here. It is over 300 years of demonization thing coming from the Spanish.
SJ: Wow.
DH: But there has been a resurgence, especially among the more artsy communities. There’s been a resurgence of more Indigenous art. And a lot of the pre-Spanish mythologies are being re-told. I think that helps out a lot. I think of what happened to a lot of people in Europe. Most of the countries in Europe are secular already, even though they started out really religious. I have many foreign secular friends asking me, “Why hasn’t that happened in the Philippines yet?”
I said, “Maybe, it has to do with you having outgrown your gods. Our gods were taken away from us. We didn’t have the chance to outgrow them.”
SJ: Right.
DH: I think it’s Stockholm Syndrome.
SJ: [Laughing].
DH: back to demographics, there are a number of people. But I can’t say how much. HAPI has 18 chapters, I think. Most of those are in the Philippines. So you’ve got people really openly secular. But the thing is, I can’t say that everybody who works in the secular sphere is an atheist because what we in HAPI have is a big tent policy. We accept all faiths. Our humanism is like, “As long as you would put humans over dogma any times those clash, you’re considered a humanist.”
Yea, so, we’ve got some people who still believe in a God, or in a Creator. We don’t really talk about that subject much anymore in the HAPI forums because, to us, it is not important. It is not important what you believe. It is important what you do. If your belief in a higher power is helping you become a better person, if it helps you become a better human being, then go, no problem!
Our tiff is with the people who use their faith to hurt other people. That’s what we’re against.
SJ: I like to think of it as big humanism and small humanism.
DH: Yea, yea. I’ve heard in Europe that a lot of the secular communities, a lot of the humanist communities, are having trouble reconciling the two. I think we in Asia have done an okay job of it.
SJ: What do you think is the backdrop that provides that better ease into harmony with different and more flexible humanist values rather than a more restricted form?
DH: Well, I’m not sure. I’m thinking culture. I suppose because Eastern and Western cultures and values are very different. Here, people are more tolerant and more open of each other because it is in-built. You do your thing. We’ll do our thing. What the Muslims would say is, “You have your religion. We have our religion.” That’s why in Manila you see one of the biggest mosques in the Philippines right, like, a block away from one of the biggest churches in the Philippines.
So it’s pretty open. The fact that Muslims and Christians can live together and not hate on each other. That’s a big thing. It goes a long way with the whole tolerance thing. I suppose it also has something to do with the fact that everyone in Asia knows there are a lot of religions in Asia. It’s like, “Okay, cool bro!” That’s why what I said earlier happens. Having a different religion is cool, but having no religion is like-[Gasping]!
SJ: Emoji-worthy. Last question, you are the main organizer for an upcoming conference — I may be misremembering this part, which is for the Asian Working Group of IHEYO.
DH: Yes.
SJ: Oh thank God [Laughing]! Okay, so who are some highlights? What is the theme? Why organize it?
DH: [Laughing] Okay, so The 2017 Asian Humanism Conference happens every year. It is the biggest event of IHEYO Asia. Last year, it was in Taiwan. The year before that it was in Singapore.The year before that it was in Nepal. The year before that, it was in the Philippines again, but it another part, in the South. This year, it is going to be in Manila.
And we’ve got a lot of speakers right now, and a lot of people from HAPI, because it coincides with an event HAPI was already planning for, like a homecoming thing. So we’ve got people working with us who are flying all across the globe. I think it is going to be a big thing right now. I am really excited for it. The theme is “Game Changers.” I crafted it out of the notion that these are the people who are changing the world a little bit at a time with their work.
We’ve got David G. McAfee, who is a really influential Facebook celebrity in the atheist community. Lots of atheist writings under his name. We’ve got David Orenstein, chairman of the American Humanist Association and its representative in the UN. We’ve got a lot more people coming. Humanists from different parts of Asia, who we want to tell us how it works over there and the challenges that they face.
We want to bring people together and to see the different ways humanism is done there and how we can help each other out. I want this to be a networking thing, and maybe the guys over in one country want to do projects with guys from this other country. I think connection is now more than ever important because humanists are spread all over the globe. And there are so few of us compared to the rest that it is good to be able to stick together and build up a community, and that’s going to help us be a little more — how do I say it? — prominent, I guess.
Instead of being fringe groups, instead of being seen as the Other, we can pass into the mainstream. The important thing is that people should know that we exist, especially in countries that don’t think we do. In the Philippines, free speech is very highly valued. So I think this is the perfect platform for it. Did that make sense?
SJ: Yes, it did. Thank you for your time, Danielle.
DH: [Laughing] Okay. Thanks Scott.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/17
I read about some of the research done by Dr. Steven Tomlins for the non-religious community in Canada, or on the irreligious community in Canada more properly. I reached out and, as with other articles, felt this may be something of interest to the community: his story, views, and work. Enjoy.
Scott Douglas Jacobsen: Was religion a big part of early life for you? Can you recall some pivotal moments relevant to the discussion around theism and skepticism?
Dr. Steven Tomlins: Catholicism was a part of my life growing up; I’m hesitant to say it was a “big part” because I went to public schools and had non-religious friends, but I went weekly to whatever Catholic Church was near our military postings and I went to Sunday school. My mom was quite Catholic and my dad was nonreligious; he joined the family in church but never converted to Catholicism or any other religion.
I recall a few pivotal moments about theism. The first was when I was in grade nine, listening to Nirvana’s Nevermind a lot. I misinterpreted the lyrics to “Come as You Are,” where Kurt sings, “I don’t have a gun, no I don’t have a gun.” I thought he was singing, “I don’t have a god, no I don’t have a god.” I remember wondering what it must be like to not believe in God, and I also was of the mindset that it’s better to not believe in God than to worship Satan.
A few years later I remember listening to Nine Inch Nails The Downward Spiral and feeling uncomfortable but curious at the lyrics in the song “Heresy,” which called God dead and ‘critiqued’ Christianity. Music was – and still is – very important to me, and I don’t recall these artists who I respected as forcing me to question my religious persuasion, so much as become aware that there were those who don’t have a religion, and that’s just fine.
Around the same time, a friend moved back from a military posting and we reconnected. When he moved, at the end of grade 8, we were both Catholics, but when he came back around grade 11 he was an avowed atheist, adamant that God was a lie, and he refused to go to church anymore.
We had lengthy discussions about God, neither changing the others mind. Incidentally a few years later, while I was questioning religion and existence, he became a born-again Baptist. Our arguments shifted to his denying of evolution as a devilish lie and my attempting, unsuccessfully, to convince him of its basis in fact.
As far as skepticism in general, I can’t recall a time when I wasn’t skeptical of ideas and of human motivation. My family has always questioned, discussed, and debated issues; I’m not sure if I learned to be skeptical from my opinionated folks or from the realization as a kid watching commercials that commercials were made by adults to fool kids into buying whatever they’re selling. Probably a bit of both.
Jacobsen: How did you get into the disciplined study of irreligiosity in Canada? I may need some help with being precise on the terminology, as you spent a Ph.D. studying these phenomena.
Tomlins: Well, using ‘irreligiousity’ shows a good use of terminology, so I wouldn’t be so humble! In a nutshell, my undergrad was all about learning about other cultures through courses in Religious Studies.
My interest was in how these religions came about, what my neighbors believe in today, and how religious expression (painting, art, texts) spoke to human creativity. For my Master’s I shifted gears and decided to do a discourse analysis on New Atheist literature, because it was new, I was already familiar with a few of the books, and they were bestsellers in the religion section of my local bookstore.
Following that, I wanted to hear the opinions of Canadian atheists – not pop culture atheists like Hitchens and Dawkins, but your average, everyday Canadian atheist – on issues pertaining to religion and atheism.
While I was pondering how to go about finding some atheists to interview I saw a table set-up promoting a brand-new student club, the Atheist Community of the University of Ottawa, and they accepted me as a participant-observation and interviewer of their club.
Jacobsen: What was the main research question?
Tomlins: “Why do some atheists in Canada join atheist communities?” I understood many of the reasons why people identify as atheist, agnostic, or nonreligious, and I could understand why some atheists in the United States join groups, feeling persecuted/distrusted, but I didn’t understand the desire to join an atheist community in Canada.
Jacobsen: What were the empirical or statistical findings in the research?
Tomlins: There’s a bunch, but I’ll share one of the most interesting, as it answers the research question. This is a quote from one of the most active members of the atheist club I interviewed:
“I sort of like the idea where there’s this club where you can say all of these things, where you can say whatever you want about religion or not believing in God and you don’t offend anybody, so that’s sort of a good thing.
Because I think in Canadian society we have a tendency to avoid controversial subjects even if they’re important, we don’t like controversy. I think there’s some sort of tendency to be averse to controversy in Canadian society, so we don’t go deep into things, we don’t have deep meaningful discussions about meaningful issues because we don’t want to make anyone upset.
And so the advantage of the atheist club is that you get to have these meaningful issues, and then you get to learn more, and you don’t have to worry about upsetting anybody, and I think that’s a good thing.”
While in practice the club certainly ruffled a few religious feathers, the notion that the club was a safe-space to engage in controversial discourse with like-minded people who wouldn’t get offended answered my research question, and it spoke to a unique Canadian atheist experience.
Jacobsen: What are your upcoming projects for 2018?
Tomlins: Primarily creative. I have a lot of creative writing projects (satires, a children’s novel or three) that I’ve put on the back burner while focusing on academic pursuits. I’d like to take some time and finish those projects.
Academically, I just finished final edits on a textbook chapter for a volume on religion in Canada (my chapter was on the statistics Canada category of “Religious Nones”), and I am toying with the idea of putting together an international volume on Commonwealth Blasphemy Laws – it’s historical use and its current status.
Jacobsen: Any final thoughts or feelings in conclusion?
Tomlins: Just that the field of nonreligion and secularity has grown a lot in ten years. At my first conference the organizers put my paper on how the New Atheists view morality on a panel titled “Evil Incarnate,” in-between papers about Satanism and how devilish Heath Leger’s Joker was.
Today panels dedicated to secularism, nonreligion, and atheism are common. Nonreligion is treated as a growing minority religious persuasion worthy of study, but that begs the question: as the nonreligious population continues to grow, in Canada for example (where it’s at just shy of a quarter of the population), at what point will nonreligion become treated as the norm, rather than the exception?
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/16
Joyce Arthur is the Founder and Executive Director of the Abortion Rights Coalition of Canada. She has been an abortion rights and pro-choice activist since 1998. Arthur worked for 10 years running the Pro-Choice Action Network. In addition to these accomplishments, she founded FIRST or the first national feminist group advocating for the rights of sex workers and the decriminalization prostitution in Canada. Here we look into her work and philosophy.
Scott Douglas Jacobsen: Was activism and feminist philosophy part of growing up for you?
Joyce Arthur: I was raised in a conservative Christian home but had strong feminist leanings by about age 9 or 10 and was also very interested in science. My parents did not monitor my reading and I was an avid reader. I discovered the theory of evolution around age 12 and it was an exciting epiphany. I’ve always been very independent-minded and could hardly wait to be an adult, as I recognized that children were at the mercy of their parents and that really chafed with me. Although I hasten to add that I had a happy childhood and my parents were good people. I was also lucky in that our family was a bit more liberal than some others in the church (Canadian Reformed).
Jacobsen: What were pivotal moments in your life trajectory into becoming a women’s rights activist in Canada?
Arthur: In 1972, I was 15 years old. One morning after church, we were all standing outside chatting like usual. The pastor went around and asked everyone of voting age to sign a petition – to repeal the 1969 law that legalized abortion! It was the first time I had ever considered the issue. My immediate thought was: “I think women can have an abortion if they want to.” I said nothing and was not asked to sign the petition because I was underage, but watched as everyone around me did without hesitation, all in agreement that abortion was obviously wrong and must be prohibited. I realized then I was different from everyone else there and didn’t belong. I left home at age 17.
The second thing was having an abortion myself in 1988. Up to that point, I wasn’t very political, except in the fight against teaching creationism in public school science classes. When I went to my gynecologist and discovered that a committee of doctors would decide whether I could have an abortion, I was rather shocked. However, because it was Vancouver, I was lucky – they basically rubber-stamped abortion applications at VGH. But that was not the case for many other women across Canada as I later learned. And I started to feel angry that this decision was not ultimately up to me, or them.
Ironically, while I was waiting the long weeks for my committee-approved abortion, the 1969 law was struck down as unconstitutional by the Supreme Court and Dr. Henry Morgentaler was making headlines. I don’t actually remember any of that at the time. I guess the personal was not yet political for me, and I was too involved with dealing with my own problems, such as all-day morning sickness.
About 6 months after my abortion, I happened to stumble across a pro-choice rally at the Vancouver Art Gallery. My interest was piqued and I joined the group hosting the rally, the BC Coalition for Abortion Clinics. I gradually became more involved until I was eventually leading the group. It later became the Pro-Choice Action Network.
Jacobsen: Can you relay some of the notable instances within your own life and in Canada of bigger victories for the independence and autonomy of women not only in law but in social life and culture as well?
Arthur: In Canada generally, the Charter of Rights and Freedoms has been a huge boost for women’s rights. It was the Charter that made it possible to strike down the abortion law (under the right to security of the person) and it’s the Charter that continues to protect abortion rights and other women’s rights. Since 1988, there’s been huge strides in abortion rights and access, with many new clinics opening, the funding of all private clinics (except one in NB which we’re still fighting for), and an increase in public support for women’s rights and abortion rights. We had a 10-year setback with the Harper government, but it’s refreshing to have a Trudeau-led Liberal government that is not afraid to stand up and defend reproductive rights, as well as LGBT rights.
Jacobsen: You won a case against the abortion-counseling organizations. How did you first find out about them?
Arthur: The Pro-choice Action Network dida study that looked at “crisis pregnancy centres” in BC and more generally across North America. We were sued by a Christian group that operated two of these centres in the Vancouver metro area. We had collected some literature from them that showed they misinformed women about abortion and other issues, but we didn’t mention them in our report at all, except for a list in the Appendices. But based on a small section of the report where we described some tactics of CPCs across North America, they sued me on the basis that their centres didn’t engage in those specific tactics. Our report did not claim that, so I won the lawsuit. It was against me personally, because by then the Pro-Choice Action Network had closed. (Here’s a story I wrote about the lawsuit: http://rabble.ca/columnists/2013/09/anti-choice-centres-lose-lawsuit-what-does-it-all-mean)
Jacobsen: Now, you are the executive director of the Abortion Rights Coalition of Canada. How did you find out about the organization and earn the position? Also, what tasks and responsibilities come with the position?
Arthur: After leading the Pro-Choice Action Network in BC for years, I realized there were a lot of pressing national issues to deal with, and not so many provincial issues anymore. My plan was to take our group national, but in the end, I formed a totally new organization. I led some consultations, and the Abortion Rights Coalition of Canada was founded at a meeting in Montreal in April 2005 under my leadership. Our official launch was in October 2005 at a Parliament press conference. I led the group as “Coordinator” until 2007 when we became incorporated and have served as the Executive Director since then.
My position involves public advocacy, leading campaigns, lobbying politicians, helping grassroots activists with local campaigns, working with volunteers, communicating with members/supporters, networking with other reproductive rights groups, maintaining our Facebook page and website, and many other things.
Jacobsen: How can people become involved with the organization through volunteering, donating money, providing skills, helping with professional and social networking, and so on?
Arthur: It’s easy (and cheap!) to join ARCC: http://www.arcc-cdac.ca/membership.html. Since we are not a charity, it makes fundraising more challenging, and we operate on a very small budget. Please support our political activism! We also havea ‘Take Action’ page that I invite people to check out: http://www.arcc-cdac.ca/take_action.html. We welcome volunteers, although much of the work involves things like research, writing/editing, graphic design, etc. Not so much on-the-ground work. Also, people can follow our Facebook and Twitter pages to keep up with the latest news and campaigns:
https://www.facebook.com/AbortionRights/
https://twitter.com/AbortionRights
Jacobsen: Any final feelings or thoughts in conclusion?
Arthur: It’s essential that we never be complacent despite our successes in Canada. On the world stage, Canada is currently a leader in reproductive rights. We are the only country in the world (besides China) with no abortion law, and we’ve proved we don’t need one. But that doesn’t mean that everything is safe, as we’ve seen with Trump in charge below the border, and China forging ahead with its global power agenda that does not value human rights. Right-wing and authoritarian forces are on the upswing. Canada should be not become an outlier in respecting women’s rights and reproductive rights. This stance must be spread throughout the world, and we need to constantly beat back the forces of oppression. Even in Canada, because the Conservatives will likely be back some day.
Jacobsen: Thank you for the opportunity and your time, Joyce.
Arthur: My pleasure!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/15
Dr. David Orenstein is a Professor of Anthropology at the City University of New York, and author of “Godless Grace: How Nonbelievers are making the world safer, richer and kinder.” He can be reached at dorenstein@mec.cuny.edu.
Scott Douglas Jacobsen: Let us take a look back at 2017, which is already over a month and a half has gone into the ether, what seems like the major trend in the United States for the non-religious – pluses and minuses?
David Orenstein: I think we, that the nontheist community in the United States finds itself in a period of ongoing social, political and legal resistance which is in direct response to the current administration in Washington, DC. Nonbelievers are not a monolithic group, and I know there are atheists who are politically conservative. I and most atheists conclude that the Trump presidency has exposed itself to be allied with theists, evangelicals, and a host of anti-humanistic and overtly racist people and organizations which deeply conflict with the worldview of secular freedom and empathy.
We are fighting against an anti-truth, anti-pluralist, and anti-science agenda with deep ties to the Evangelical movement which itself started more than 30 years ago. This movement is repulsed by the accumulation of scientific knowledge and wisdom. and by any philosophy which rejects god while also producing common understanding.
On the plus side, I also think this is the last gasp of the white disaffected working class. I understand their pain as they feel they’ve been left behind by globalism. I also acknowledge that not enough has been done to rectify some of their real fears and loss of jobs and community. Yet, diversity is our natural strength and it builds empathy. I think this is why the non-belief community is so easily allied to other growing resistance groups such as the #MeToo movement, many Pro-Choice groups like Planned Parenthood, immigrant rights groups and human and environmental justice groups who are also pulling and pushing our politics forward under the banner of greater personal freedom, some without the need for a personal god.
Also on the plus side is the increasing number of Nones in the U.S., Gen-X and Gen-Z are markedly churchless and the number of growing nonbelievers is actually frightening organized religion across all quarters as numbers of worshipers and dollars diminish. Certainly the number of Colleges and local nontheist organizations celebrating of Darwin Day and the Day of Reason are growing as well. These are really, really good things.
Jacobsen: When you reflect on the contributions to the non-religious community, who have been outstanding individuals in that? What organizations have been leading the way as well?
Orenstein: Well, there have been so many people involved in helping to support the secular humanist and atheist worldview. I think everyone who links to another skeptic on social media is making a difference by creating more connections in an ever-greater community of nonbelievers from all over the world. We are certainly no longer cowering in the shadows. The force of many lay leaders has to be considered the oil that greases the nonbeliever machine and propels the movement forward both intellectually, actively and via fundraising.
But absolutely there are specific people, advocates and agitators like. We can reflexively go to the Four Horsemen, but so many other modern authors, activists and thinkers are contributing. Both past and present, certainly Carl Sagan is a perennial personal favorite, and as I read and write my next book on Charles Darwin, I’ve been reading about the naturalists and freethought activists of the 19th Century (Bradlaugh; Ingersoll, McCabe, etc) that paved the way for the freethinkers of the 20th and 21st Centuries.
From an organizational point of view, there are the stalwarts of course, like the Secular Coalition for America, the Richard Dawkins Foundations, American Atheists, Inc. the American Humanist Association and the Freedom from Religion Foundation. The International Humanist and Ethical Union also plays a supportive role, as do organizations like the National Science Foundation and the American Association for the Advancement of Science. All these organizations protect knowledge, human rights and work towards environmental and other justices.
Jacobsen: What have been the bigger areas of regression for the rights of non-religious people in the United States?
Orenstein: There have been many areas that I’d consider regressive. The overt need to link patriotism with godliness; the attempt by certain states and school boards to enact or attempt to legislate Creationism or Intelligent Design into the public school science curriculum; a re-emphasis on prayer in public schools. Also, attacks on journalism and threats against journalists. The denial of LGBT or transgender rights is also a huge issue, as is the ongoing attempt to overturn Roe v. Wade. All these lead to an atmosphere that leads nonbelievers to feel as though their rights and beliefs, essentially their way of life in a civil secular society, aren’t as valued or important as others. Certainly under this administration “religious freedom” – that is protecting the rights of the religious – is especially allied to the President and both Houses of Congress. But hopefully this year and in 2020, with mobilization, this will change and more disaffected groups, which include atheists, will register and vote wisely.
Jacobsen: What story or stories in 2017 made you laugh surrounding religious and non-religious issues?
Orenstein: For me, I’d say the saga of former Judge Roy Moore really scared me at first but also made me laugh, at least in the end.Moore is the former Chief Justice from the state of Alabama who was suspended in 2003 for refusing to remove a Ten Commandments statue on public grounds. Last year, Moore ran to for the Senate to replace Jeff Sessions, who now serves at Attorney General. First Trump backed Moore’s opponent, but when that person lost the Republican primary, Trump quickly deleted all his tweets favoring the candidate. Then, as Trump put his advocacy behind Moore, he essentially backed into supporting a man accused of multiple counts of sexual misconduct – So much for religious piety. Moore has been known for decades as a guy who “liked them young.” Moore lost the election and thus placed the state into the hands of the Democrats, something that hasn’t happened for 30+ years. The loss by Moore and the collateral damage to his and Trump’s reputation is, in my mind, irreparable. And also highlights a deep religious hypocrisy found mainly in those who claim the mantle of morality based on their religious faith.
Jacobsen: What are some areas of activism for the non-believing population in the United States, e.g. the Pledge of Allegiance, etc.?
Orenstein: Right after the U.S. election, the Women’s March occurred. Since then, other activism has invigorated the civil and human rights movements within the United States. Many freethought organizations are focusing on the ongoing attempt to lessen the wall between Church and State. That’s very important. Trump tried to end the Johnson Amendment, which would have allowed Houses of Worship to make political contributions and advocate for candidates. That failed to happen. The real emphasis should be registering and then getting people to the polls to vote. The more people who participate in democracy (or at least America’s version of it) the more we can avoid political disasters like the Trump administration. As I’ve written before, America was founded as a secular nation. Remember that the separation between Church and State is in our politics, policies and god was left out of the government by our Founding Fathers. They couldn’t know Trump’s name three hundred years ago, but they certainly saw this coming.
Jacobsen: Any final thoughts or feelings in conclusion?
Orenstein: I am an optimist and believe in the “American Experiment.” I also believe that when American is at its best that we can be the shining city on that hill. But I’ve come to accept that those who are still Trump supporters have nearly deified the man. As with all religion, once a believer accepts their beliefs there’s little, if ever, any turning back. But what comes with accepting this “package” is the amount of energy one needs to normalize the sad and vile actions and comments of the man/king/god, which those beliefs are projected. Trump is the David Koresh or Jim Jones for about 25% of the nation that has become disaffected with the economics and politics of a world system in which they (in some cases) rightly feel is leaving them behind. I do not know how to change their minds, but I do know that surviving this period in American history will require VOTES to change the current political dynamics of our nation. Don’t burn out but turn on. Don’t become disaffected by the onslaught of this administration. Become vengeful in the voting booth in 2018, 2020 and beyond.
Jacobsen: Thank you for the opportunity and your time, David.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/15
Diego Fontanive founded EOF. His background is in sociology, psychology, and critical thinking.
Scott Douglas Jacobsen: Most people would not disagree with the idea that they have the right way to look at the world. How does EOF as a project and as a set oft tools convince people that they may have some misconceptions about the world?
Diego Fontanive: This is a very delicate point. We want to be right, especially when a viewpoint is being stuck in our head for a very long time – especially years. What I am saying is a delicate approach, mostly, you cannot approach people directly.
Also, I think this is why showing people facts and evidence, especially when the belief is very much ingrained, doesn’t really work because they will eventually apply a confirmation bias and a modality of thinking to justify their belief in another way, in another modality [Laughing].
I have a name for this approach. I call it “Circumnavigation,” which is trying to place doubts. Fundamentally, we don’t want people to think the way we think. We want people to think in a way capable to think for themselves and to be as objective as possible.
We plant seeds. I think a good and simple approach is to ask, “What do you mean by that?” When people talk about their beliefs, they tend to be very fast: lexically, verbally, and cognitively.
I think it is wise to stop them when it is possible, of course, and to ask, “What do you mean by that? What do you actually mean by that?” For example, let’s say something like this, a typical situation when someone faces the lost of a loved one.
Usually, somebody says, “This person is in a better world and enjoying a better life.” I will ask, “What do you mean by that? You just don’t know that.” Another example, when some people say (which has happened to me), “Buddha achieved enlightenment.”
My approach would be to say, “Nobody probably met the Buddha. He is an invented figure. The scriptures about the Buddha have been written between 500 and 800 years after they were supposed, after the existence of the Buddha. We just don’t know. Not knowing is not a disturbing point of analysis, it is aactually a beautiful starting point of analysis.”
In a superficial way, this is the type of analysis that we have.
Jacobsen: You have met James Randi, so have I. Was he a hero or inspiration for that the work that you do?
Fontanive: I would not use the word “hero.” I know it is a way of the language, but a hero implies an authority, but I do not think to make an authority of any figure because it eventually can lead to falling into biases. I believe it is a little bit of processing of venerating, which I do not like.
I have a lot of admiration for James Randi for sure. I do not have heroes. I have people who I do admire. He is an incredible person. I appreciate his passion despite his age, to go on. He is almost 90 now.
Also, his kindness to approach people of different beliefs without trying to impose reason on thebut trying to make them reason. It is an enormous difference: between imposing and making people reason.
I met him. We had interesting chats and conversations, but I think we were along the same lines. I have a total admiration for what he has done and is doing. I do not want to make people into heroes.
They are people. They have their fallacies. I would really avoid this process of giving authorities to certain figures. This could be a little bit of a problem. There are people who are not scientists who tend to get too much authority, e.g. social science.
They may have things that are supposedly science but aren’t, mumbo-jumbo, such as some of social psychology. There are New Age ideas, or psychobabble coming from motivational stuff in psychology.
I think giving authority to something or someone distracts us from evaluating what the theory is, the person is, and so on.
Jacobsen: If you could some of the ideas in social psychology, in particular, as well as some of the New Age ideas, what are some of the common fallacies between both camps – so to speak?
Fontanive: On the topic of religion, religion at least has a structure. A religious person doesn’t have much freedom to create a new theory or way to approach religious ideas (in a new way). People have to stick to the scriptures.
At least, there is a formal structure. Modern spirituality or the New Age does not have the structure. There is a lot of freedom to invent our own beliefs. That, maybe, eventually go together with the New Age beliefs.
This is the problem in the New Age because there is something really dishonest going on the in the New Age movement. What they do, they kidnap scientific concepts, even scientific theories, and the twist them in order to satisfy their theories or beliefs.
We often, for instance, in New Age social media – groups, pages – see things like “Scientific study says that we have some vibration or field” and so on.
Jacobsen: [Laughing].
Fontanive: Unfortunately, this goes unseen by the many because the many really believe – because they don’t check the sources. They don’t evaluate the soundness or validity of the article or the claim.
Also, because our brain is wired to be gullible, and then also because they are more prone to believe that science really found some New Age concept is actually true, I think it is dishonest.
I think it is really confusing somehow. It contributes to the amplification of credulity in people’s minds. I believe, unfortunately, that this is also the reason that New Age is penetrating the field of psychology and psychotherapy.
Because there are many psychologists or psychotherapists, that, nevertheless, are quite gullible people. They don’t evaluate the validity of certain claims. They believe that ideas about positive thinking affect our health in a physical way are true.
In psychology, there is no evidence whatsoever, so far, that stress causes physical problems. It sounds strange, but really there is not evidence of something like this so far. Psychological theories cannot be tested in a lab.
It is based on statistics. It can be highly fallacious. I think it goes back to the method of education. We do not have an education based on critical thinking and critical analysis. This is a big problem, especially today where we are facing an overload of information every day.
We do not know how to filter it out.
Jacobsen: What do you think people who hold the title of “skeptic” as almost a placeholder of personal nobility? They look at it as a way to belong to a group. How do they deceive themselves into thinking that they are skeptical in general when some within the movement that would take that title of skeptic just aren’t?
Fontanive: I have been discussing this point during my recent lecture I did in Poland at the European Skeptics Congress. I was talking about memes. In a way, skepticism can be a meme.
A meme is a unit of culture or an idea. The characteristic of a meme is that it does not care about self-analysis. It only cares about replicating itself. There are many people that call themselves skeptic because it feels safe to belong to a certain community.
But, in fact, there are no skeptics at all, especially with their own ways of thinking or of mind including emotions. For instance, a person can define himself or herself as a skeptic person, but maybe this person struggles greatly because of emotions.
It is easy to take shelter into a group, believing to be something. It is something that somehow nourishes our identity. Our sense of belonging to something, even out self-esteem. I came across a lot of people who claim to be skeptics and aren’t really skeptics at all.
Again, I believe that this is a problem of education. Then there are extreme skeptic people, which is not really quite healthy.
Jacobsen: What do you mean by that?
Fontanive: [Laughing] This is also a problem in science. I also came across these kind of people. They are extreme. It is a bit hilarious. I remember, recently, I was talking about how easily we get conditioned by external influences and memes.
Another person said, “Do you have scientific evidence for this? Can you prove it scientifically? Because if you cannot prove it scientifically, then you shouldn’t talk about it.”
Wait a minute, [Laughing] I do not think I need scientific evidence to prove that we can get conditioned quite easily. I think the evidence is right in front of us and historically speaking. I think this extremism is not about skepticism.
It is not healthy. It is not healthy for science. It is not healthy regarding accurate processes analysis and not healthy for thinking. I think it somehow derives from a personal sense of identity that has nothing to do with science.
The beauty of science is that there is not scientific authority. If we mix it with someone thinking, “I am scientist. You are not a scientist and cannot be saying anything with scientific evidence. Therefore, I should be the one providing the evidence…”
Jacobsen: [Laughing].
Fontanive: [Laughing] Science is science. Scientists are people. People have brains. Brains are fallacious. Even in that case, I will approach these people the same way, “What do you mean by that?” Then it depends.
Jacobsen: I want to touch on a prior point about psychobabble speak. That prior point was touching on the psychobabble within the psychological community, so as a general point, but those that have gone into the mainstream.
They have been taken over by more or less religious movements or aspects of non-critical thinking taken home. For instance, I would point to Alcoholics Anonymous. They have a wide reach. They impact many lives, especially at addiction to at least one substance.
How do you see a way out of that, reversing the innervations of those into the mainstream?
Fontanive: Regarding the mainstream psychological approaches: I believe that many of them are definitely serious and willing to stick to proper evaluations of psychological theories. However, problem is that on the contrary of many other fields of science, psychology cannot be tested in a lab which means that it’s mainly founded on theories and analytic results. This means that it’s relatively easy to come out with psychological advices which sound like good, positive ones, but based on biases or even magical thinking, as well ignoring that what feels good is not necessarily what’s right, (not right as a value but right in objective terms).
Due to the modern proliferation of internet communication and online material plus actual businesses based on divulgation of countless of different psychological approaches we can found on magazines and articles online for instance, (which are also in competition with each other because of business’s purposes); it seems that a lot of made up material regarding psychological suggestions is actually delivered to the public arena in all sort of ways. It also seems that what is going on within some branches of mainstream psychology is a sort of glorification of modern ideologies concerning positive thinking, self-help, life tips and achievement of happiness at every cost. These approaches are substantially ideological: they are de facto ideologies, as well they merely dumb down critical thinking and our intelligence itself and factually block the necessity to cultivate high order thinking skills, which is to me a social urgency today since the overload of information we receive and process everyday is getting faster and faster and more and more overwhelming, as well it imposes us to be more and more accurate with the ways we receive it and also the way we think itself.
There are many blind spots in modern mainstream psychological approaches, for instance it seems that circumstances where a psychologist is also a religious mind do not represent a problem at all, while it is a problem, or where a psychotherapist carries spiritual or even paranormal beliefs and so on: it usually remains an undisturbed thing. Back to less extreme circumstances; there is a major misconception that makes many people ignore that if a person adopts mainstream psychological theories, whether it be a professional or not, that circumstance does not necessarily mean that the same individual also possesses a strong training in hard core critical thinking skills. So for instance; tips like ___‘do you have a low self-esteem? Then try to go out and socialise’__ are merely superficial ones, as well they can even establish a sort of shallow dependence which has nothing to do with a logical, sober and mature self-esteem but it has more to do instead with an addiction to urges about receiving attention and in fact depending from people’s support and consensus. On modern social media these addictions are currently very devastating, psychological speaking, for so many fragile or even less fragile minds!
A.A. for example is a classical representation of parts of what I’m highlighting: because of the religious characteristics such groups-therapy often adopt; they attempt a recovery of alcoholics through religious mindsets which can eventually result in a positive end of the addiction but then it all turns into a form of psychological dependence to irrational ideologies such as ‘surrender to Jesus’ stuff and so on.
To me the solution is called education, everything goes back there; to the field of education, or better to say to the necessity of reforming education which is also the primary concern in a series of programs I’m developing for experimental educational projects and institutions. This requires at first a process of ‘educating the educators’ and the policymakers before approaching the students and individuals in general. If people are trained with deep critical thinking abilities intertwined with critical metacognition and what I call meta-memetic thinking skills then they would be more prone to identify the biases, the superficialities and the made up affirmations within tips and claims regarding pseudo-psychology they come across with on line and in the real life and also about any other interpersonal relationship they engage.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/14
Scott Douglas Jacobsen: What was religion or non-religion with regards to family as well as yourself growing up?
Andrew Seidel: There wasn’t a whole lot of organized, coerced religion in my household. There was encouraged investigation: go out there and go to temple with your Jewish friends, go to church with your Christian friends, go to catholic Mass with your catholic friends and see if anything strikes your fancy.
It became pretty obvious early on that they couldn’t all be right, so the most obvious explanation was that they were all wrong; it was a freethinking upbringing. We did the fun stuff at Christmas. We did go to church occasionally.
We did the fun parts of Easter. We did away with the churchy side of things. Our big family tradition was watching Monty Python’s Life of Brian. It was not a reverent household [Laughing].
Jacobsen: [Laughing] You went to Tulane University to earn a degree in neuroscience and environmental science as well as law school there graduating in 2009. The focus was environmental law.
You also went to the University of Amsterdam for human rights and international law. Can you clarify for the audience and me what was the transition there from the work or the studies in neuroscience and environmental science into human rights and international law?
Seidel: I think they are all connected. I was positive when I was younger that I wanted to be a doctor. I wanted to do ER surgery, trauma surgery, maybe pediatric trauma. I was really interested in that.
I discovered that neuroscience was a major at school; it was so fascinating because it was cutting-edge. I remember this vividly. A professor came into class and said, “So, it turns out all of the stuff we did last two weeks is all wrong. We found this out in the last just recently.”
Jacobsen: [Laughing].
Seidel: It was so fascinating and was something you could sink your teeth into. I did all the pre-med requirements. I even took organic chemistry, which is the make or break class for pre-med for people here in the States. I also did a lot of work in the medical field. My summers I spent working in hospitals. I was the lowest on the totem pole. I was a nurse’s aide, changing diapers and so on. I loved the work, but noticed the higher up on the ladder that you got then the less time you actually spent helping and interacting with people.
Of course, the doctors diagnose and so on, but they spend the least amount of time with the patients. The EMT stuff I did was really great, driving around in an ambulance. After a while, I became a bit disenchanted with the medical field, but I still wanted to help people.
I ended up picking up a double major. But in between undergraduate and Law school, I was doing Grand Canyon tour out in Arizona. I had a number of people in my tours who were environmental lawyers who wanted to help people and had a cause.
They encouraged me to do environmental law because it is so cool. I never thought about law school while in undergrad. The first time I ever thought about it was when I graduated in ’04. I was selected for jury duty. I ended up being jury foreman on a murder trial. I was a 22-year-old and I remember this very vividly. It was in Houston, my permanent address during school.
The defendant or the accused was black. The judge said, “Go back in the room and select a foreman and then come back out.” We went in and theis guy stood up. He was a typical white male executive from downtown, maybe 60 or 62. He stood up and said, “I think we know what the outcome of this given what that guy looks like.” It was something like that.
Jacobsen: Holy moly.
Seidel: It was basically “he’s black therefore, he’s guilty.” What?! What? He made a speech about why we should elect him foreman, which was basically “you should elect me because I have done this before. We know he is guilty.”
I forgot what I said, but I got up and gave a speech. I became the jury foreman. Everyone voted for me. We got the case three weeks later and everyone was in the jury room debating. By the end of the trial,my fellow jurors said, “You should go to law school.” That was the first time I thought about it. It had been in the back of my mind since then.
When I started doing the Grand Canyon tours and getting more and more interested in environmental protection and helping causes that can’t help themselves, such as protected lands [Laughing], they can’t help themselves.
You need people out there willing to help protect those who can’t protect themselves. Down the road, I came to an inflection point in my career. I was set up in Colorado to build an environmental law practice. It would have been a pretty big for the state and for the firm I was at. But I also had this opportunity to work at FFRF. I was talking with my little sister, “I am really passionate about First Amendment stuff. But I went to school for the environmental stuff. I know it far better.”
She said, “Where will you make a bigger impact?” It was probably one of the most important questions I have ever been asked. There are thousands, thousands, of lawyers doing fantastic work on the environment.
You probably know better than most Americans how bad we are at combatting climate change. But it is hard to say with being another one of probably 10,000 lawyers out there that I would have had a big impact. But I know every attorney doing the work I do now. Most are in the office here. There are probably 15 of us. I am having a bigger impact here than I would get by working in the environmental field. If somebody asked me about my dream job, this is it. I am doing it.
It has always been about protecting those who can’t protecting themselves and fighting for those who aren’t able to fight for themselves. That is what I wanted to do with my career. I wanted to do something bigger than myself.
I went where I would be most effective and it turns out I enjoy it the most. If you asked me to create my dream job, it would be my job now. Though with a bigger paycheck.
Jacobsen: What do you see as some of the more pertinent issues ongoing with regards to freedom from religion in the United States?
Seidel: I think the biggest issue we’re facing is a very clear attempt to redefine religious liberty. Historically, religious liberty in this country has meant you can believe whatever you want and you have the freedom to act on that belief to a certain extent, but you do not get to use that belief as an excuse to impose on others or violate the rights of others.
The idea of religious freedom has never been used as a license to violate the rights of others under our constitutional system. That is a shift that you’re seeing happening pretty rapidly here. The first big warning signs for people was the Hobby Lobby decision in 2014 out of the Supreme Court.
The next big case that will or very well could redefine religious liberty is the Masterpiece Cakeshop case that the Supreme Court has right now. It is really shifting the way we think of and conceive religious liberty.
It is turning it from something considered a shield to a sword to impose on others. To me, that is the biggest issue we face right now. A lot of people don’t realize what is happening; and they won’t understand until it is too late. We have been sounding the alarm here at the FFRF for more than a decade. The very first warning was the Religious Freedom Restoration Act, which was back in the 90s.
The one other thing you’re seeing happen more lately is government funding of religion. Historically, in this country, that has been a bright line that does not get crossed. You are seeing it happen more and more with vouchers for private religious schools. FEMA or the Federal Emergency Management Agency here in the States just switched its policy to start funding the repair of houses of worship.
That is the first time in the US where the government will pay for that. In 1785, the Virginia Legislature passed the Virginia Statute of Religious Freedom. Jefferson wrote that law and James Madison pushed that through the legislature.
In it, Thomas Jefferson said, “It is sinful and tyrannical,” that is the quote, “sinful and tyrannical” to force somebody to support a house of worship that they don’t agree with. You go from “sinful and tyrannical” to these places of worship saying they have a right to feed out of the public trough.
The Supreme Court did not even bother to analyze that bright line rule in the Trinity Lutheran case that came down last term. So that’s the other big issue right now.
And I think you’re seeing both of those issues because our nation has done such a good job of keeping State and Church separate that most people don’t have a good understanding of how violative of their rights it is to have the government rebuild a church with their taxpayer funds.
They haven’t experienced that religious coercion and that theocracy; so, they don’t get it. There is a bit of complacency, but I think we are going to see that change if we see these changes go through.
Jacobsen: Thank you for the opportunity and your time, Andrew.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/12
According to Salon, some of the reason for the animosity of the United States, internally, comes from the increasing secularization of the public. Many Trump voters do not like this. Others disagree. The secular movement in the US, probably, is not even a conscious phenomena.
Rather, it appears to be the natural development in advanced industrial democracies with pluralistic cultures. People prefer to have a separation of church and state, except, for instance, in some dominant, segmented sections of the population.
The author continues on the separation between the “real” America proclaimed by the conservatives in the country, where, by implication, the liberals do not represent the real america. Most Americans reject the “efforts by the religious right to use the power of the state to impose conservative Christian values on others.”
Every sector of American society wants a secular culture and society, except white evangelical Christians, which, by definition, makes many in the evangelical Christian religion within the US a politically oriented movement. It has consequences too.
Much of the US political polarization is in reaction to the efforts of the white evangelical Christian movement. These are not all Christians, or conservatives, or whites, or all white evangelical Christians, which is important to bear in mind to keep from stereotyping, I feel — in the opposite direction.
But this is a concern for the greatest soft power in the world. Stuff that happens there will influence elsewhere.
Part of the issue is the waning influence of this population on the general population. So this increased effort for more political influence could reflect a that decrease in influence because, even on purportedly controversial issues, most Americans find them agreeable topics.
The rights of sexual minorities such as gays and lesbians doesn’t bother Americans. Gay rights do bother some white evangelical Christians. Same with same-sex marriage. So the main disjunction between the general population and those against gay rights, and same-sex marriage, is evangelical status or not.
It’s a politicized religion situation.
As well, the desire and general need for secularization of culture and society comes with perceptual differences. It is well-known that anti-Muslim rhetoric and hate crimes have been on the increase. Less known, the general hate and disgust for the atheists within America.
And the perception of anti-Muslim rhetoric and acts is different depending on the group. So, for example, the religiously unaffiliated do see the increase, and somewhat similar, but lesser, findings for other groups. But not so for white evangelical protestants, they see more anti-Christian bigotry than anti-Muslim bigotry.
You see the disjunct.
The perception of most other sets of people is much different than white evangelical Christians or protestants. So this is an identifiable problem with obvious reactionary components based on the perceived, and actual, increase in secularization of the United States.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/13
The American educational system developed from European education, where humanism affected the establishment of schools (Koopman, 1987). Under the affluence, social and political organization, and increased communication of Western Europe, enlightened education revived interest in the Humanist classics of Greco-Roman cultures, where humanism had been taken for granted.
The revival profoundly impacted the full development of the individual — the hallmark of early American education. Liberal Arts were taught alongside science and theology. Most American elite universities were founded as religious institutions (Coudriet, 2016).
There was a recognition that progress and truth were discoverable with a broad periphery. ‘Periphery,’ as in, the ability to focus on individual development outside of the core aspect of the curricula. ‘Progress,’ at this point, meaning the amalgamation of knowledge.
Early colonial education designed to further religious understanding and to prepare society for life in the New World meant free universal education promoted the virtues of humanism under a Christian lens.
The growth of state and tax funding for educational institutions meant the integrity of education catered to the needs of the local populace, not the elites. Dissemination of humanist ideals for the sake of appeasement created an irreversible impact on the curriculum development of higher education systems.
Over time, waves of reform following the Industrial Revolution impacted the academic environment by emphasizing performance over quality. The importance of humanist ideals were put on the backburner of importance in the quest for scientific advancement and technological mastery. These forces brought untold development in wellbeing and quality of life, while, at the same time, reducing the implementation of humanist values.
The return of humanist rationale may be credited with the publication of Darwin’s material on evolution in 1859, starting with On the Origin of Species, which, in some ways, was a response to Natural Theology (1802) published by William Paley.
Progress took on a new meaning of neutrality and movement towards humanist qualities, especially with the overwhelming support of an irreligious explanation for development, adaptation, and speciation. The Creationist explanation for the origin of life was dispelled.
Without the necessity of a divine artificer to explain life, the educational curricula was freed from the bounds of theistic explanation and theological influence. There was surprise and indignation from the Creationists.
Mankind, as they saw — and thought that they knew — it, was reduced from being the pinnacle of creation to the descendants of lowly pre-humans. We were seen as the evolutionary byproduct of natural forces.
Our survival, and evolutionary success, was from ‘inferior’ species, in contradistinction to the metanarrative from the Holy Bible about the Creation of Man by God — and Fall of Man due to Adam’s and Eve’s sins.
The contribution of evolution by Darwin is both scientific and pedagogical. He contributed scientifically to the fields of biology and medicine, which experts deem as foundational to the curricula.As a result, a serious problem of the source of truth was placed on the establishment of education at the time. Although Darwin’s contribution created initial upheaval, humanist rationale was cemented into the American public education system through John Dewey in the 1920’s (Law of Liberty, n.d.a).
Dewey’s efforts revolutionized America with a return to progressive education. As the founder of the American Humanist Association, Dewey is known as the “father of progressive education and Humanism in America.”
Fast forward to the current educational climate. Although there exists no formal discrimination in education, per se, the undertones in the culture provide the clearest example of the prejudice against humanist values, or humanists as people.
Also, there is modern hysteria from the religious community against humanism, as in humanism equals atheism, and by extension atheism equals communism (Law of Liberty, n.d.b). This is in the same theme of non-believers being shunned by their community with general intolerance of the irreligious, even family and friends. As noted by IHEU beloved Bob Churchill:
I think in more liberal, secular countries it may be easy to forget or not to think about this social discrimination for the mainstream broadly secular population — though not if you’re raised in a ‘conservative’ religious community of course! But across huge parts of the world, criticism of religious beliefs, practices or institutions may be viewed as deeply suspicious, or even as malevolent. To actually assert boldly “I do not believe in this God or his prophet” could mean being thrown out of your own family, losing friends, losing your support network. To supposedly ‘insult’ religion can get you lynched.
(Jacobsen, 2017)
It is also worth noting the struggle between progress and tradition, as seen in the style of educational administrations. Autocratic oriented administrations resist new ideas and sacrifice potential humanist growth for the sake of a smoothly run system (Koopman, 1987, p. 234)
Democratic administrations are more open to recognize and praise outside ideas, and are concerned with growth of individuals, specifically freedom from annoyances of the exposure to preeminent belief systems (Pew Research Center, n.d.).
Secular education reform would resist partisanship, instead pushing dominant belief systems into a foreground of neutrality for student success. That is, it is distinct, but related to, a humanist style of education (Anderson, n.d.).
However, secular education reform would provide the nonpartisan foundation for the education by fighting repressive forces that seek to reduce humanism, or other minority ways of life.
A humanist education would affirm values adjunct to the secular education. Support of objectives such as family-life education, continuing or adult education, and sexual education are critical to promotion of humanism (Koopman, 1987, p. 234).
A secular education is the most reasonable and just response. Keeping the status quo for the sake of efficiency within the system is at the expense of humanist progress. If there is to be just education for every student within the system, disruption of these practices are necessary.
Urging qualitative as opposed to quantitative reforms may, over time, produce a higher priority of humanistic ideals.
References
Anderson, M. (n.d.). Principles of Humanist Education. Retrieved from http://web.cortland.edu/andersmd/mda/mahome.htm.
Coudriet, C. (2016, July 19). Top 25 Christian Colleges: The Essential Questions On Religion And Education. Retrieved from https://www.forbes.com/sites/cartercoudriet/2016/07/19/top-25-christian-colleges-the-essential-questions-on-religion-and-education/#488ccf7f5576.
Jacobsen, S.D. (2017, July 8). Conversation on Discrimination Against Non-Believers with Bob Churchill — Session 1. Retrieved from https://medium.com/humanist-voices/conversation-on-discriminations-against-non-believers-with-bob-churchill-session-1-dcb8638ab56d.
Koopman, R.G. (1987, Spring). The Thread of Humanism in the History of American Education. Retrieved from ww.ascd.org/ASCD/pdf/journals/jcs/jcs_1987spring_koopman.pdf.
Law of Liberty. (n.d.a). The Threats of Humanism #1. Retrieved http://www.lawofliberty.com/sermons/Resources/01-humanismthreats.pdf.
Law of Liberty. (n.d.b). The Threat of Humanism #2. Retrieved from http://www.lawofliberty.com/sermons/Resources/02-humanismthreats.pdf.
Pew Research Center. (n.d.). Religious Landscape Survey. Retrieved from http://www.pewforum.org/religious-landscape-study/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/12
“The head of the regional Catholic Church is taking issue with a condition in the Canada Summer Jobs Grant (CSJG) program that requires applications to attest support for reproductive rights, which includes the right to access safe and legal abortion.
As a result, Bishop Ronald Fabbro says the diocese won’t apply for the grant money and he’s urging other religious groups to do the same. The boycott also applies to Catholic parishes that run summer camps and other programs that employ students.
“I believe that we need to take a stand against the position of the government of Canada and say that we will not be bullied into even the appearance of collusion on this issue. While others may take an alternative path, we can make a powerful statement by saying ‘no’ to the conditions as set down by the government,” Fabbro wrote Tuesday, in an open letter to 118 parishes in the Roman Catholic Diocese of London.”
Source: https://globalnews.ca/news/4010765/london-bishop-urges-boycott-of-canada-summer-jobs-program/.
“The Diocese of London said it will “not be bullied” even into appearing to accept the federal government’s so-called “values clause” in applications for the Canada Summer Jobs program.
In a statement Bishop Ronald Peter Fabbro said the Diocese of London needs to “take a stand” on the controversial issue.
“We will not be bullied into even the appearance of collusion on this issue,” wrote Fabbro. “We can make a powerful statement by saying ‘No’ to the conditions as set down by the government.””
Source: http://www.cbc.ca/news/canada/windsor/london-diocese-federal-summer-jobs-program-1.4522693.
“The tears started almost as Jolly Bimbachi stepped off the airport escalator and into the waiting embrace of her 18-year-old daughter.
“You smell like Syria,” said Rayenne Annous with a laugh, burying her face into her mother’s chest. “So relieved.”
After months apart, Bimbachi, 41, is back with one of her children following an unsuccessful attempt to bring her other two back to Canada.
The Chatham, Ont., woman says she travelled to Lebanon on Nov. 18 to find Omar Ahmad, 8, and Abdal-Geniy Ahmad, 7, after her ex-husband, Ali Ahmad, failed to return the children to Canada following a 2015 visit.”
Source: http://www.cbc.ca/news/politics/bimbachi-moore-returns-home-1.4525957.
“A sea change in the religious landscape of Canada is underway. Led by millennials, Canada is increasingly moving towards a secular culture. “Spiritual but not religious” has become our new normal.
A 2015 Angus Reid poll found 39 per cent of Canadians identify as “spiritual but not religious.” Another 27 per cent identify as “neither religious nor spiritual;” 24 per cent as “religious and spiritual;” and 10 per cent as “religious but not spiritual.”
What sparked this dramatic change in beliefs and self-identification? And what does it mean for the future of Canadian society?”
Source: http://nationalpost.com/pmn/news-pmn/millennials-abandon-hope-for-religion-but-revere-human-rights.
“Each week Dr. Yusra Ahmad, a psychiatrist and clinical lecturer at University of Toronto, meets six to eight women with a range of mental health disorders at a mosque in the city’s west end. She leads them through a program that combines mindful meditation with concrete skills to manage negative thoughts and regulate emotions.
However, this is not your typical mindfulness therapy. Each session began with prayers from the Qur’an and incorporates teachings from Islamic scholars.
She also uses imagery familiar to the women. For example, when leading a session on mindful eating, instead of using the example of a raisin, as she does with other audiences, she focuses on a date. The reason: Dates have an important role in Muslim traditions, enabling the women to relate to meditation techniques on a more personal level.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/11
Tell us about your family background — to give some groundwork.
My mom is a singer/actress, my father is a music graduate who became a tax officer when I was born. Everyone in my family is nominally Catholic and I was also baptized, but my family never went to church except for special occasions (wedding, baptism, etc.). Brazilian Catholicism, however, is very syncretic, and in the southeast of the country it is deeply influenced by “Kardecist Spiritism” (especially in my family), which is very popular but not very organized new-age/christian-universalist religion. Everything I learned about spirituality was within a spiritist framework.
What is your preferred definition of humanism?
“A movement that promotes secular ethics as a means to achieve peaceful coexistence between people of different social backgrounds in an increasingly diverse society”
How did you find and become involved with the humanist movement?
I have always been very interested in spiritually, the meaning of life and deep questions of this sort. In my teenage years I talked a lot to my grandfather about the afterlife and communicating with the spiritual world, went to the meetings of his cult and watched all documentaries about the supernatural that aired on Discovery Channel (or similar). I quickly became obsessed with having first-hand supernatural experiences. I could never, however, experience anything more than sleep paralysis and semi-lucid dreaming, so I started wondering if the people who claimed to communicate with the spiritual world really weren’t just fooling themselves and if the skeptics in the documentaries were right after all. I started challenging them, with the best of intentions, and proposing experiments to check if their experiences really were real, and I was met with excuses and antagonism. I eventually became an atheist and was very frustrated at religion. Years later I got tired of hearing arguments based on superstition when discussing ethics and politics and I started looking for groups that promoted secularism. I joined LiHS in Brazil but never got very involved. When I migrated to Romania I went to atheist meet ups to meet locals and eventually joined ASUR and AUR (local Humanist NGOs). In a few months I attended the Humanist Eastern European Conference and discovered Europe had a thriving Humanist movement incomparable with anything in Brazil. Since then I became determined to promote Humanism in developing countries such as Romania, Brazil and Latin America in general.
What have been the main benefits of being a part of IHEYO?
Being in contact with members of much more developed organizations and learning from them. I’ve learned a lot in a short period about what volunteers on the ground can do to promote Humanism and also about the politics and bureaucratic aspects of growing as a member and exerting influence in a big organization. The main benefit though is probably the sense of accomplishment of working towards something that I believe in and being able to see the fruits of my efforts.
Now, you’re the chair of the Americas Working Group (AmWG). What tasks and responsibilities come, or will come, with this position? What is the purpose of the AmWG?
The purpose of the AmWG is to promote Humanism in the Americas, especially among youth. The means by which we try to accomplish this are up to us to define. Our main strategy at the moment is to collect data about Humanism in the Americas and do knowledge transfer. We’ve created an online form where Humanists throughout the Americas can provide their contact info. We then contact them and schedule video calls where we learn about their activities, structure, etc. and teach them about the successes and failures of more mature organizations, making suggestions when we think it’s appropriate. Another long term aim is to promote more international collaboration among organizations in the Americas, in particular Latin America. We hope to eventually be able to organize a Pan American conference somewhere in Latin America. In the present the AmWG administration is still disproportionately U.S. based.
What are the main threats to the practice of humanism in Romania and in the Americas?
The religious right and populist politics are a constant obstacle probably everywhere in the world. In Latin America, Catholic ethics and the anti-abortion narrative are very powerful. The rise of right-wing Evangelical Christianity, partly influenced by movements in the United States, is also a big problem in Brazil and has resulted in tensions with local African religions which are accused of witchcraft. Endemic criminality also contributes to skepticism towards human rights and the rule of law, which is extremely dangerous. In Romania, on the other hand, most problems seem to stem from a rural, traditional mentality. Difference and strong individuality is usually seen with skepticism and antagonism. Here, as opposed to Latin America, anti-LGBT discourse is a bigger problem than anti-abortion discourse, for example. The public funding of religion is another problem Romania faces. Humanists are divided when it comes to the solution to this problem. Some think we should fight to be recognized as a religion and get funds as equals, as is the case in Norway for example, but others think we should just fight to stop financing of religions altogether. I personally find the latter more unrealistically ambitious (though both are unrealistically ambitious).
Who have been the most unexpected allies for the humanist movement in Americas?
When I became active in the Humanist movement I quickly realized it was an extremely Eurocentric movement. It is of course only natural for historical reasons, and this is not accusation, but I was a bit disappointed. Fortunately, however, I very quickly realized that the mostly Western European leadership was very aware of this and fighting to change it. Every time I meet Humanists in international events, I quickly feel they are allies. In the AmWG needless to say I am learning a lot from the U.S. Americans and I am grateful about how committed they are to helping Latin America. Unexpected is a strong word though, after all I can’t say I had pessimistic expectations. But I am positively surprised with how much focus the U.S. and Western Europe put in reaching out to the developing world.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Danielle Erika Hill and Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/10
Humanism, as an ethical and philosophical worldview, provides the basis for proper action in the world with an emphasis on this world, the natural world. There is a phrase, “deed before creed,” that speaks volumes to the emphasis of humanism. Principles are nice; rights and privileges are good. But how do these affect the world? Answer: through action.
Human rights are a good example. Women’s rights are a better example. There are stipulations in international documents such as the UN Charter speaking to the equal rights of women. It needs action. It’s the same everywhere on that basic need to translate abstract ethics into practical morals.
Take, for example, the situation in the Philippines. Some things are good; other things are bad.
But these are loose statements, and can differ from the enactment of women’s rights, including advocacy and empowerment in the country. So what is the current state of women’s rights in the Philippines? What’s good and bad, and how can things improve?
The United Nations Office of the High Commissioner says, “Women’s sexual and reproductive health is related to multiple human rights, including the right to life, the right to be free from torture, the right to health, the right to privacy, the right to education, and the prohibition of discrimination.”
As Olivia H. Tripon instructs from the Philippines Human Rights Reporting Project in 2008, women have fought for a very long time to be considered human beings deserving of human rights. Filipino women earned the right to vote only as recently as 1937. Rural and Indigenous women are even more vulnerable.
The Philippines ranks 7th in the World Economic Forum (WEF) Gender Gap Report (2016). Even with a relatively low mark in labour participation, women continue to be encouraged to excel in school and in the workplace. Women in business or positions of leadership are not an uncommon sight in the Philippines.
Filipino women enjoy a high literacy rate. The Philippines consistently earns high marks in terms of equal opportunity in education and employment, where a new law was passed in the Senate extending paid maternity leave to 120 days. And for LGBT women, an Anti-Discrimination Bill had been languishing in the Senate for the past 17 years, but is being debated now.
The initiative is spearheaded by Congresswoman, Geraldine Roman, the first openly trans woman to be elected to Congress in the Philippines. There are many positive signs within the country, but there are still plenty of negatives.
The Philippines continues to lag significantly behind in some aspects. Filipino women are empowered, development studies say. However, matters of the heart and the vagina do not seem to be included in this empowerment. Even with anti-Violence Against Women (VAW) campaigns by the government, Filipinas are still affected by gender-based violence, which is not limited to socioeconomic or educational status. This includes, but is not limited to, sex trafficking, forced prostitution, and sexual harassment in schools, the workplace, and on the street. Instances of this last one can be seen in Catcalled in the Philippines, a Facebook page where people can anonymously submit personal accounts of harassment.
Great challenges in implementing reproductive health laws and pursuing solutions to sexual health-related issues also exist. Abortion remains illegal and punishable by law (except when necessary to save the mother’s life), even as Human Rights Watch calls equitable access to abortion “first and foremost a human right,” and even access to birth control remains a testy subject, with the Supreme Court having issued a TRO on the sale of female contraceptives.
The Philippines also remains the only country with no divorce laws; there are provisions in the Family Code for legal separation and annulment, but the sheer expense of the process limits these options only the rich.
Neither does a culture of having serious conversations about sexual health in public exists in the Philippines. Organisations, however, that would rather see the education around it (e.g. the proper use of condoms) not taught in the schools, do. Such groups would like to see the education left to the parents, but in a culture where it is taboo to talk about sex, how does this encourage healthy education around the use of condoms at home? The answer: it does not.
The two “acceptable” methods advocated by the Catholic Church are abstinence and the rhythm method. Of course, both fail to deliver on their purported ends, and contribute to a high rate of teenage pregnancy. Added to this, is a stigma against unwed mothers (if pregnant, the man whodunit is expected to marry her) and the nonexistence of divorce, leaves a woman nominally empowered and oppressed by a deeply patriarchal society where even the notion of childlessness is seen as questionable. The expectation being that women naturally gravitate towards the desire to have biological children in their future, and furthermore have a duty to further the family line.
The taboos around sex do not help Filipino women, or society and culture in the Philippines. A proper sexual education curriculum (which includes safe sex practices, consent, and the variety of contraceptives on offer for men and women) would improve the situation for women in the Philippines. Universal access to evidence-based sexual and reproductive health education for children would be a great first step in this direction.
Another solution is the implementation, or the enforcement, of the stipulation in international documents relevant to women. For example, the UN Charter discusses the rights for women in the Preamble:
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom…
And Article 16:
Article 16.
(1) Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
These and other acts protect women and girls’ rights.Through the Philippine Commission on Women, there is the Republic Act 9710, which is the “Magna Carta for Women.” In it, the Philippine government is devoted to the “Convention on the Elimination of All Forms of Discrimination against Women’s (CEDAW) Committee.” CEDAW was ratified in 1981 in the Philippines.
Some stipulations in Republic Act 9710 include the increase of women in third level government positions for a 50–50 balance, leave benefits with full pay, non-discrimination in the military, police, or associated services, equal access and discrimination elimination in the domains of “education, scholarships, and training,” and portrayal of women in mass media.
Given the situation for women in the Philippines, the improvement in their livelihoods, especially rural and Indigenous women’s livelihoods, can be overturned fast. This makes the fight for women’s rights in the Philippines a battle that never really ends, and requires continual vigilance in the fight for equality and its requisite protection — however fragile the wins may be.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/09
Arifur Rahman is a Bangladeshi British Secular Humanist Blogger. Here we explore his own views on Bangladesh and humanistic values.
Scott Douglas Jacobsen: What is the state of humanistic values in Bangladesh?
Arifur Rahman: I would say dying, because for humanistic values to flourish you would have to accept first that every person is a human being. Humanity isn’t the top, unfortunately, in Bangladesh.
Islam is the dominant religion. Islam itself in its ideology talks about humans, but it doesn’t accept anyone else other than Islamic belief to be somebody they would accept as human.
They do not absolutely understand or want to understand or want to accept the United Nations understanding of humanity or humanism. Nor would they want to accept any other religion, or absence of religion, as something that they would want to live with.
It an aggressive expanding philosophy, or should I say a system, that takes up violence to enforce its own beliefs on others.
So, I would say in Bangladesh – because Bangladesh is a very bad example of how a religion can destroy the social fabric and remodel it based on its own understanding, which is what we saw in Saudi Arabia – humanity-wise, humanism wise, is in the worst condition and Bangladesh is not fair.
Obviously, Bangladesh, we don’t behead people on the public, but all other conditions and indicators are almost the same.
Jacobsen: Also, with respect to the way the dominant faith and its representative, I suspect a similar trend as in Canada. It’s a sense of – metaphorically speaking – walking around as if you own the place. Is it similar in Bangladesh but to a greater degree given a greater number of religious people and level of religiosity?
Rahman: Yes, absolutely, I mean talking about owning the place; I was telling you earlier that the religiosity does not limit itself within only religious preachers and the followers.
It expands to the whole society and all the power players as in people with a placing in power, for example, the political leaders, the business owners who have money to spend on causes that are of a religious nature.
They usually call the shots. That means anybody or everybody who does not fall in line are subject to some correcting.
If you say that you want basic human rights of people who are nonreligious, you would then be targeted for multi-magnitudes of violence or even if it is not physical violence then some ‘persuading’ would take place.
We saw in 2015 in Bangladesh. Many colleagues of a secular nature, of an atheistic bent, where they were slaughtered in the broad daylight.
After every murder, without fail, Bangladeshi representatives would come in and say in public meetings and in press conferences that the blogger should not cross any lines, cross any limit.
The limits are set by the religious fundamentalists and the government is ensuring that bloggers are told not to cross that line and when that happens the rest of the blogging community, the rest of the people who may have some hope of keeping these secular, or keeping these humanistic. Values, they fall inside.
They get afraid and that’s how the system wins, by implanting fears inside people’s mind.
Jacobsen: Is this the main tool of religious fundamentalist in general?
Rahman: Fear.
Jacobsen: Yes.
Rahman: Well, fear is the first level. Fear means when you slit somebody’s throat in public, broad daylight. That is the beginning. That’s the shock and then you have a massive campaign or public relation and media that follow it.
It puppets things constantly. It repeats these same things that there must be a reason why they were murdered, and “look what they were saying about our Prophet” and they curse relentlessly against those people who are murdered.
Not because they were murdered, but because they say things that are unacceptable in their view.
It doesn’t matter if that person was a human being and who is murdered that should have been taken seriously and should have all the protection of a civil state – at least that it can provide to a citizen, but everybody joins in the bandwagon by destroying that person’s images and life.
What he used to stand for, he ends up solely being somebody who cursed against Allah and that should be brought to justify the murder and the victim blaming gets underway. So, it’s a multi-tentacled thing.
I mean government passed a blasphemy law that says if you are seen or known to have said things that are of a blasphemous nature, then you will be arrested without the possibility of a bail. If you are prosecuted, you will go to jail for 14 years.
Can you imagine a 14-year period in jail for writing a few lines on the internet? That is one of the other tools, but the fear is the one that is dominating and dictates everything.
Jacobsen: If you had to point to the reason for the attempts of domination that people minds through religious indoctrination, what would it be?
Rahman: I have some theories about that. I mean, especially for Bangladesh, there are some theories that are global. We could talk in lengths about it. My theory of why religion is so prevalent is because the purpose of Bangladesh in a global community is to provide cheap labor.
That’s the sole design of Bangladesh in the past 40 years or so. It is to supply cheap labor. The major consumer of that cheap labor was the Middle East mostly. All the big cities you see in the Middle East nowadays are built by blood and sweat of Bangladeshi unskilled laborers.
So, the cheap labor of unskilled labors. There are no statistics. But if Bangladesh did not supply the labor, the construction cost of those skyscrapers would go very high. The only reason you can bring in people from a different country is only when those people have no prospect in that country.
The only way it can happen is when they don’t have enough education. They don’t have enough jobs. Only then they would come to a different country and almost give their life when working at very high altitudes and in scorching heat; there are no human rights for those workers.
There are no labor rights for those who die there. So inside Bangladesh, that is one major reason for religious cities to produce in the millions. People who have very little understanding of their own human rights and of their own wish for a good life, and then when they are told that there is a slightly better life elsewhere then they follow.
They follow that voice and then they go and literally waste their life, give their life in building other countries’ prospects. That is the male citizens, the females; however, there are two. The first one is the female who lives in Bangladesh and works in garments manufacturing.
I don’t know if you are aware Bangladesh is one of the biggest suppliers of manufactured apparel, you know clothing to the rest of the world. The whole country is a big sewing factory.
The workers also have very little prospects, very little education, very little skill sets because you can become a sewing operator within days of training without any literature or any proper training.
You don’t even have to know how to read or write. That’s why Bangladesh has become this way. Then this dark alley of this whole story is that there is a section of female workers who go to the Middle East to work as a domestic worker, but they ended up being sex slaves.
We know about that. However, Bangladesh, it has got no other identity and no other interest to flourish and nurture its own people because it’s primarily dominated by the mullahs.
Who don’t give anybody any education, give some education, the point is to make people literate but not educated.
Even then, their mind and head are full of thoughts and hopes and dreams for the afterlife, talks about the afterlife, but nothing to do with this real beautiful world. So, it’s a sad business. They got murder and fear and prosecution and more murders, more fear from everybody.
Jacobsen: What do you think is the most difficult truth for the nonreligious to come to grips with in their own lives?
Rahman: For me, I can talk about my personal life. It is that you will have no social life other than with you and your fellows.
The people, the society around you will abandon you if they know you are an atheist or if you voice too much, even the other day my father-in-law called my father who is also not an atheist.
He said that your son (me) says things that makes me ashamed. He said this in front of my father. This happens to every atheist, regardless. They can be so many things but if you are, the moment you fall out from the definition of a good Muslim, you become subject to that definition. The definition of degradation for you.
Jacobsen: Similar situation here, the history of Canada started pretty much with the colony of New France on the far East of the continent. It had slaves. 2/3rds were Indigenous.
It was to bring Christian European culture to them by force, psychologically or physically – and if not murder, if they didn’t convert – and that’s been with us since the beginning.
Similarly, not necessarily as violence, but a form of social violence – they could call it, that is that type of isolation that people would experience if they don’t convert to the dominant faith in general.
I don’t think it is as severe as what you are describing in Bangladesh or with the familial ties in Bangladesh. However, that is a definite trend, because so many things are taken for granted all the way.
But it’s also legal with the Charter of Rights and Freedoms in Canada, which describes in the Preamble – arguably the most important part, that can set a tone across the country for the long haul – the belief in a “supremacy of a god.”
Rahman: Yeah, I mean even trying to get rid of them; unless, it already been done.
Jacobsen: It has not been done. There is work. There is work for a single education system.
Rahman: I would say those are cosmetic wins; not being cynical, I am not in any position to criticize anybody.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Anya Overmann
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/06
An incredibly notable public figure uttered these words last week:
“As leaders, you are called to blaze the path of a new European humanism made up of ideals and concrete actions. This will mean being unafraid to make practical decisions capable of responding to people’s real problems and of standing the test of time.”
Guess who said this.
Richard Dawkins?
Stephen Fry?
Tim Minchin?
None of the above. Believe it or not, these words were uttered by the Pope.Yes, the Roman-Catholic Pope Francis, the Bishop of Rome, who lives in the Vatican and is the authority of one the most strict and well-established denomination of Christianity.
The Pope is quoted saying this on March 25th by the Catholic Herald within the context of an event at the Vatican celebrating the 60th anniversary of the signings of the Treaties of Rome. This should come as a surprise to both the religious and irreligious communities alike.
This was a momentous occasion, and so justifying both the lofty speech and large olive branch to the humanist community from the larger Catholic one by its leader. Pope Francis invited 27 European heads of state into the Vatican for this highly significant commemoration.
In a similar manner with the League of Nations — though it failed — providing the conceptual foundations for the United Nations, the Treaties of Rome, very likely, assisted in contributing to the foundation of the European Union.
The Treaties of Rome created both the European Atomic Energy Community and the European Economic Community. It, too, was signed on March 25, but back in 1957. It’s only a little after WWII, so these were important treaties.
This affirmation of a new European humanism is important for two reasons:
- It is a commemoration or remembrance and honoring of an important part of the past
- It assists in the development of further humanistic motions in the European region
Whether religious or irreligious flavors of humanism, the statements on the 60th commemoration of the Treaties of Rome and the affirmation by the major Abrahamic religion of humanism, with European tangs, is something to feel good about, almost choked up.
This isn’t something to necessarily be dismissed because it’s religious, or because it’s from a religious leader. It is important, and educational, to reflect on the centrality of leaders. The Roman Catholic Pope is one such figure.
If an affirmation of humanistic or positive things, then this is worthy of praise and further echoing of affirmation in and out of the community because this becomes a common cause, a common good, and, in a way, a common voice across conceptual lines and along parallel principles.
Most groups have leaders. And many, many Catholic adherents will listen closely to this message. So this is not an isolated good, but a great one deserving due attention. Besides, outside of groups, it is common principles that are more durable and will ‘stand the test of time.’
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/07
Moses Kamya is the Headteacher of Mustard Seed Secular School in Busota, Uganda. Here we talk about religion and humanism in Uganda.
Scott Douglas Jacobsen: What is your own background in religion – and your own family’s background in it too?
Moses Kamya: I was born to a Catholic dad living with a Protestant mum, both primary school teachers. None succeeded in converting the other. I was baptized in the Protestant faith. Dad tried to convert me to Catholicism while in upper primary but was unsuccessful due to long catechism lessons yet he was working in a distant place.
I grew up a Protestant, studied in Catholic schools, a ubiquity in my country up to senior four. It was at university while pursuing a bachelor degree in education that I got access to ideas of humanism.
Jacobsen: How the non-religious begin to gain some political leverage in Uganda, in a serious way?
Kamya: Uganda is a deeply religious country since colonial times. its of late that secular views are steadily taking root mainly beginning from higher institutions of learning. It’s until after attending an international humanist conference in Kampala in 2000s that I was encouraged together with other colleagues to take humanism to another level.
We were encouraged by likeminded from all over the world that attended this conference to devise means of propagating humanist ideals in Uganda. I personally came up with the idea of a humanist school in 2005. This is how the mustard seed secondary school was born in Busota.
Jacobsen: What have been honest failures and real successes in the non-religious movement within Uganda? How can Ugandans learn from the failures and build upon the successes?
Kamya: The humanist movement is seriously challenged working in a deeply religious environment. Society’s attitude is negative and not to forget that the existing laws are supportive of religion and against secularism.
Nonetheless, we now have 3 secondary schools to my knowledge a host of primary schools that operate as humanist schools on Uganda. We formulated an ethos funded by IHEU on how we teach and administer positive discipline in our daily duty and care for the learners.
Society, where we operate, has come to appreciate rationalism as a way of life. Humanist clubs in our schools encourage a scientific approach to solve problems as opposed to superstition and irrationalism, characteristic of all forms of organized religion.
The way forward is to strengthen our humanist schools to continue this initiative.
Jacobsen: How does religious gain privileges in legal, political, and social life within Uganda? How is this unjust if it occurs? What might be a remedy for it?
Kamya: Xtian missionaries introduced Christianity in Uganda in the 1970s. The major schools and hospitals were owned by churches and mosques. As a result, even the first political parties to be formed in Uganda during colonial rule and after were formed along religious lines, Catholics had their own, Protestants theirs, the same applies to Moslems.
Religion thus occupies a special place in our politics. Eg choice of cabinet ministers has to follow the principle among others of religious equity. The way forward is to empower youths with an indoctrination-free or for that matter secular education to be able to grow up independent thinkers that will compete for political office to change the laws.
Can you imagine that religious education is still compulsory in Ugandan schools? We need humanists to influence policy.
Jacobsen: If you point the direction to some admirable non-religious people who broke ground for the irreligious in Uganda, can you name names and also name books in order to guide the curious young person that may have interest in leaving their family religion and becoming a freethinker?
Kamya: There are a host of personalities in Uganda who have openly professed living secular lift styles. Dr. Kikongo, Dr. Change Macho, Dr. Stella Nyanzi, all from Makerere University are a case in point.
There are other colleagues, Deo Ssekitoleko founder of Uganda Humanist Association (UHASSO), Peter Kisirinya of Isaac Newton High School (Masaka).
Jacobsen: Any final thoughts or feelings in conclusion?
Kamya: Kato Mukasa of IHEYO, and not forgetting myself. Luckily, enough we have abundance of humanist literature in the Ugandan humanist schools, thanks to kind donations from UHST UK. Humanism for schools is a darling tittle for the learners.
Jacobsen: Thank you for the opportunity and your time, Moses.
Kamya: I feel honored to be part of this interview. It has reinvigorated my resolve for the cause of humanity, i.e. leaving this world a better place than we found it. Thanks to all our supporters for enabling us to fulfill our humanist aspirations, without which we would probably remain wishful thinkers.
Long live the spirit of humanism!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/06
Tammy Pham is the Founder and Former Co-President of Dying With Dignity Canada club at the University of Ottawa. Here she provides some insight into medically assisted death or assisted death.
Scott Douglas Jacobsen: How did you become involved with the physician-assisted suicide movement, the assisted suicide movement?
Tammy Pham: I was in the middle of my undergraduate studies at the University of Ottawa. In personal life, at the same time, my grandmothers from both sides had to go to a nursing home for different reasons.
So, all of a sudden my family had this transition of suddenly having to be caregivers. We felt the impact of caregiver burden. It made us think about what we would want if we were in that same or similar situations.
From there, I started researching online about assisted suicide. I stumbled upon the Dying With Dignity Canada website. I went to one of the first meetings in Ottawa when they started off as a chapter. I started attending more meetings.
The chapter head, Susan Desjardin, reached out to me. She told me that they wanted to reach out to more students, more people in my age group. The demographics of those DWDC meetings are older.I started a club at the University of Ottawa. I did that for 3 years. Then I moved to Winnipeg.
Jacobsen: With regards to Dying with Dignity Canada, what are some of the important initiatives ongoing?
Pham: What I am aware of right now is that they’re doing a lot of work to expand the assisted dying law to allow for some minors, mental conditions, and also clarifying the “reasonably foreseeable” death clause of that, those are the main ones that I have been following.
Jacobsen: I have heard or read some discussion about the reasonably foreseeable portion. It raises questions in terms of the amorphous, vague definition of the phrase for some people, especially in terms of interpretation. Does that come up as an issue for some that you are more aware of than me?
Pham: Within the organization, in my discussions and with the Ottawa chapter, it seems like the phrase “reasonably foreseeable death” was put into the legal perspective rather than the medical perspective. But in the medical community, there is no such phrase as “reasonably foreseeable death.” There is concern that the clause does not include conditions such as ALS, which were the cases that started this whole movement to decriminalize it.
Jacobsen: How can people become active participants in the movement?
Pham: My perspective is very much from a student perspective. For me, it is talking to your parents and grandparents about it. it may not be something that affects you directly. You perceive yourself as young and healthy. It is good to get that discussion going to know what your parents might want at that stage and also what you might want. The second thing would be what I did, start a club at your university. That’s what I did at the University of Ottawa. Get together and discuss these difficult topics in a safe space. That got enough attention that when I left somebody was able to take over my role.
Jacobsen: Sometimes, there will be pushback. |By analogy, I think of reproductive health rights in North America. People will protest with signs, even obstructing women going to, for instance, abortion clinics. I draw that to the case of assisted suicide, assisted death. Who tends to be those that pushback in some way, whether on campus, as in your case, or in general public spaces?
Pham: What I have noticed is often the pushback comes from certain sects of the disability rights activists, which I definitely understand, to a certain extent. There is an argument that we live in an ableist society, so some of the concepts like assisted dying as a right for Canadians are ableist. I can see the perspective, but, at the same time, I don’t think the right to assisted dying and ableism are so directly linked or quite black and white as that. I think it is more complex. We must still respect right to autonomy and choice.
I think the other pushback comes from certain religious groups. That was the case when I was in Ottawa. That was certainly the case when I was at the Elisabeth Bruyère Palliative Care Hospital. It was originally founded as a religiously affiliated hospital. When I moved to Winnipeg, there have been many stories about St. Boniface Hospital, where they had voted to allow assisted dying on hospital grounds. But then the parent organization added some new members to the council to stack the revote, that changed the votes in the end.
Jacobsen: Any final feelings or thoughts?
Pham: I would like to add a little about my background. My dad is passionately Catholic and I come from a Vietnamese family. So growing up in this environment it was really taboo to talk about death. So I understand the difficulties in talking to your friends and family about this topic but it has helped me create stronger relationships within my family.
Jacobsen: Thank you for the opportunity and your time, Tammy.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/05
Hugh Taft-Morales is the leader of the Philadelphia Ethical Society and the Baltimore Ethical Society. He is deeply rooted in the Ethical Culture and the Ethical Humanist movement as a leader and a member, and a scholar. He describes his experiences and work in this in-depth interview.
*This interview edited for clarity and readability.*
Tell us your family background — geography, culture, language, and religion.
I was born in 1957 in New Haven, Connecticut. I am the son of an academic father and an artist mother. I grew up in a secular household and as part of East Coast Liberal culture. I was loosely part of the Episcopal religious culture around me in terms of general acceptance of Judeo-Christian morals, but I was not taught to believe the metaphysics of religion.
I never thought I’d go into something like Ethical Culture clergy work as a profession, but, after 25 years of teaching history and philosophy, I found myself really wanting to share some of what I learned in teaching and in school in a more inspirational setting in order to make the world a little bit better — not to be too dramatic about it! That’s what drew me into Ethical Culture work.
And what about your own educational background? How does that play into your own humanistic values, if at all, during your development?
Yea, it probably did because what I ended up focusing on in college was history; primarily, US history (20th century). I was intrigued by post-Civil War history in terms of the ebb and flow in the United States of the power of money versus the power of populism — the tug-of-war between the robber barons and the rise of US populism. The farmer grain cooperative movement against the railroads. Teddy Roosevelt in the White House fighting the corporations. The rise of business during and after WWI and during the ’20s with power swinging back into corporate pockets, then the Depression bringing in more modern Democrats opposing corporate power, to the Welfare State in the ’60s, and so on.
I left college wanting to go into politics. I lived in New Haven on the Yale campus where my father was a professor. After graduation, I worked in Capitol Hill for one year. I enjoyed it. My humanist education focused on real mundane social justice issues, where people are both the ones responsible for the horrors of the world and responsible for making the world better. I never had the desire or the need to look beyond human beings to make this world better. My humanism is grounded there.
My first five years of teaching was at a private school in Washington, DC called St. Alban’s. Many sons of the elite went there. I began to appreciate the inspirational side of a religious school. I tried to teach the ideals of the human mind to allow kids to imagine a better world.
If you don’t imagine a better world, then you might fall into thinking of the personal acquisition of material riches as the path to a better world so you get as many toys as you can before death. However, if you believe in the possibility of a better world ethically — and somehow that was part of a meaningful life for you — I thought it would help people, myself included, to live a more ethical life. That began to draw me, initially, into Ethical Culture. I hadn’t heard of Ethical Culture until I was about 13 years into my teaching career. It came late for me.
How did you first become involved in The Ethical Society of Philadelphia, in depth?
Through the Washington Ethical Society. I lived inside the Washington beltway. I joined the Washington Ethical Society in the 1990s when we had two children and a third one on the way. My wife and I never thought of joining a religion. She calls herself a retired Catholic. She is very disgusted at the wealth and the hypocrisy of the Catholic Church and the misogyny.
We wanted our kids to grow up with some religious literacy. We didn’t think about it too much until one day our eldest son said at the table, “Mom, Dad, who is Jesus, again?” He was 7-years-old. [Laughing] We realised he’d be impoverished culturally. We could have done more of that, but our friend talked about the Ethical Society. They had a Sunday school program, which taught religion from a humanist perspective.
They taught that religions are human creations. This is the history. They had very sensible approaches to sexual education. We used Our Whole Livesprogram, which is our Unitarian program, which is down-to-earth, non-judgmental, and holistic. We were drawn into it because of our child. After going to the Washington Ethical Society for a year, or two, I began to appreciate a moment in the week apart from the chaos. Teaching and raising children, and the rest of life is chaotic, I began to assess where I was in life.
Ethical Culture began to grow on me. I found myself teaching at the Ethical Society. I decided to run for the board. I served on the board for a number of years. I was a president for one year. However, it became clear to me that I loved the teaching and preaching aspect — the motivational aspect so I decided after a couple of years on the board to go through the leadership training, which is our version of seminary work. I ended up getting the job in Baltimore at the Ethical Society.
My training took me about four years. I did internships at 3 ethical societies. My first year was in Baltimore. The next year I got a job in Philly. I am now splitting my time between Baltimore and Philadelphia commuting from Washington. I don’t use this term often, but I did use it when I applied for leadership positions. They ask you the same question, “What draws you into Ethical Culture leadership?” I said, “I felt called.”
I don’t have a drop of superstitious thought in my head, but saying “I felt called” seemed right. It was a way to express my values and admit my limitations with integrity and wholeness. It was a profession that became more of a vocation and a way of life for me. That was a nice direction. I loved teaching. I could go back tomorrow. I think it is fantastic as a job, but I don’t regret the shift.
With respect to being the current leader of the Philadelphia Ethical Society and the Baltimore Ethical Society, what tasks and responsibilities come along with these positions because I would see the teaching background as relevant to the current work in leadership?
It is. My teaching background was relevant to my current work in Ethical Culture and Ethical Humanism (I use interchangeably.) Sometimes, I see the term “Ethical Culture” as representing a historical legacy because that’s what it was called originally. But in the mid-20th century, more and more people started to use the term Ethical Humanism because it connected to a broader movement. There are distinctions in humanism generally, but the term Ethical Culture had this Victorian antiquated feel to it. People didn’t get it, necessarily so Ethical Humanism works better in speaking to the general public.
In my job I play the same role as a minister in a small congregation, basically, but take the God aspect out. Both Baltimore and Philadelphia are small, like 80–90 members. Unlike Washington, and New York and St. Louis which are larger (around 300+). Anybody who goes into ministry knows there’s a big difference between running a small, medium, and a large society, what your roles are. Since I am in a small group, I am more of a jack-of-all-trades.
Primarily, my duties are teaching, preaching, counselling. I do adult ed., courses and outreach, events, one-off interviews with humanists, courses on Darwinism, or moral philosophy, or animal and human studies. Last year, in Philadelphia, we had a year-long series called “Capitalism in Crisis,” which was eight evenings with guests from around the country speaking on various aspects of capitalism’s limitations and problems.
The counselling, obviously, is there. It takes a lot of time. That’s why counselling needs to have boundaries so that it doesn’t become long-term counselling. It’s more helping people get through crises and helping them secure long-term counselling or psychotherapeutic counselling to help them get what they need.
In both Ethical Societies, my work touches on many aspects of running a small organisation more than I’d like, because it is not what I’m drawn to. It can involve making sure meetings run well, and agendas are set, helping all the volunteer-run committees, helping manage our listservs. I am basically the only staff person for our programs, and we have an administrator in Philadelphia who looks after the building, finances, and other tasks. I handle our membership.
There are lots of little things that need to get done or congregational development elements. How do you make sure your newsletter is well-produced? How good are your Sunday morning programs? Sunday morning is the hub of the wheel, so to speak. Like other small liberal congregations, our weekly meetings have a liberal lean to them. But in Ethical Culture we are exclusively non-theist and that’s important as a term for me. That means we don’t take a position on whether God exists or not.
Ethical Culture has always been non-theist because we believe that what’s most important in is how you live your life. If you battle over whether God exists or not, you often miss the point. Felix Adler, who founded Ethical Culture over 140 years ago, wanted to make sure there was a home for people who wanted inspiration and community without the metaphysical baggage, Ethical Culture doesn’t turn away theists either because the core message is that it is more important how you treat each other than your reasoning behind it, theistic or not.
That said, if you’re theistic and if you’re looking for a community that meets once a week and supports people and does social justice work, and you believe in God, then you’re probably going to go to some form of church, mosque, or synagogue. Consequently, many of our members tend to be atheists, freethinkers, and sceptics. But I have to remind them that there’s a distinction between our identity as a group of people and our mission as an organisation. While many of our members are atheists, our official position is non-theism. That allows us to focus on our mission: to inspire and support people to live closer to their ethical values and ideals.
What do you see as the main threats to the practice of humanism and Ethical Culture in general within the United States and within Philadelphia, in particular?
I’d have to say, greed, money. It’s a little simplistic, I know. I studied plenty of Marxism in college but I’m not a determinist. I’m not a simplistic materialist. I am basically a naturalist and materialist in one way, but not the way Marx was a determinist. But I think he got it right in saying that one way to understand oppression is basically to “follow the money.” Often greed and money push people to violate the values of humanism which looks at human beings as having inherent worth and dignity.
Most humanists believe that human beings, including oneself, should be treated well. Reason and compassion are the best tools for us to get along and figure out public policy and so on. All of those values are shared widely in humanism. I think they’re most challenged when somebody can make a buck by violating those values. I’ll bring up an example of the prison-industrial complex, which is making money off of criminalising the poor, particularly poor people of colour. It is not just criminalising. It is dehumanising. It is humiliating people who get caught up in the system often due to a system that tries to maximise profit. Private corporations are making money due to the criminalisation of poverty.
Again, a little detail that I think crystallises this. I worked with an organisation in DC that tries to help families and inmates stay connected. They are doing things like making sure phone calls are affordable between the prison and the home. This organisation facilitated skyping between inmates and their families. But I see how hard the system works against these efforts. The system seems to try to minimise the most powerful thing that could keep an inmate feeling loved and able to love — their family. The system tends to do everything it can to take that away due to some absurd, retributive approach to criminal justice. Ethically, it’s devastating to me. My tax dollars are going to support this retributive and profit-driven system.
Money works against my faith in the inherent worth of every individual. That faith is not based on a naïve idea that everyone is “nice.” No, there are going to be people who are dangerous in the world. But our default is to dehumanise and to incarcerate, and we do it not just individually, but with large systemic, racially-biased systems from the top-down. And so I think the biggest — and I see more and more humanists agreeing with this.
I have a lot of respect for Roy Speckhardt of the American Humanist Association (AHA) for focusing on social justice issues. I see the Foundation Beyond Belief focusing on how to make the world better interpersonally regarding justice and so on.
I appreciate that. Thank you. You mention the poor and minorities as the primary victims of what some call the “prison-industrial complex,” where the ability to have a phone call with loved ones or family, or even a Skype call, become difficulties. I mean, the main punishment in prison is isolation. You can be surrounded by, you know, murderers, rapists, but the main punishment is isolation.
It goes to show, as a social species, we know the main punishment you can give to people is keeping them alone away from other people in minimal sensory conditions, minimal sensory input conditions. In the industrialised world, the United States leads in fatherlessness. In minority communities, the thing you did not mention, the main thing is lack of fathers, and prisons, mostly, are men, especially poor minority men.
So there are tied in, not necessarily “systemic” because the term has lost a bunch of meaning based on overuse in and out of context, socio-cultural sets of factors that come into play to reduce the amount of time innocent people, by which I mean children, have with their primary caregivers, at least one of them in most cases. So I agree with you, and just wanted to take that one more step.
There’s a lot of truth in what you say. It’s complicated. You remind me of when Patrick Moynihan wrote his famous report about the deterioration of the black family, which I believe came from a place of compassion based on facts and research, but it got turned into a political weapon that pathologised the black community. Politicians used it to turn the victims of our system into threats to “law and order.”
The problem began to be described as the “black problem,” rooted in the pathology of the black family. That was the way it became framed. This type of framing is happening today. I am wary how race issues are being defined and who is defining the problem, and where the problem lies.
Because it is all part of this pandemic afflicting areas of poverty in our cities. This urban focus is tied to the history of Ethical Culture which took root in the eastern coast in urban centres. It was involved with empowering the urban poor from the very beginning. It’s part of my focus. But our members all focus on ethical issues that most interest them. We deal with thousands of different issues.
Many are concerned with environmental justice. One of the enemies of humanism is global climate change because if there’s anything likely to reduce people to greater desperation and greed it is environmental collapse. Look what happens when water supplies are stressed — poverty rises and wars can break out. The ability of anyone to fulfil their potential as a human being decreases if their natural environment is devastated.
Many members have put a lot of time into LGBTQ issues as well.
However, I am a generalist. I know a bit about many things. I try to support many causes, but we are not first and foremost a social justice organisation. One of things I tell our members is, “We are not an advocacy organisation. We are not experts in advocacy. We are offering people a home to nurture their own commitment through community support and through human inspiration. This inspiration can be as simple as the reading of Carl Sagan or the reading of poetry or sharing of music.” We get involved in many social justice projects, but we are not experts on the issues.
Most ethical humanists — those that take part in Ethical Culture — might not care too much about the history, about Felix Adler and how he was Jewish, wasn’t so keen on it, and invented Ethical Culture. They might be more keen on the more immediate concerns you’re pointing out — greed, climate change, and nuclear catastrophe.
I agree. I am drawn to history. Most members care about how do you live in the world now, meaningfully, in dealing with these issues.
Also in a smaller context, what are more heart-warming stories that you have had in your time in Philadelphia, as a leader there?
The testimonials people give about what the Ethical Society means to them. There are some consistent themes. There is the feeling the Society is their communal home. There are fewer opportunities to be part of organisations that speak to the deepest parts of our humanity. I don’t know if you know Putnam’s book, Bowling Alone?
Yes.
His whole theme of the flattening of culture. the fact that there are fewer deeply meaningful connections. Those that come to society say, “This is what I am looking for.” They discover deeper meaning. I know some people were burned by their religious experience. It is thinking, “I can’t believe there is a group that is trying to deepen their connection to life in a way many religions do while not requiring a litmus test of belief.”
Another area of heart-warming experiences as a leader is bringing together interfaith coalitions. That includes coalitions of reason with sceptic groups and more traditional interfaith groups in the Baltimore and Philadelphia areas. The social justice work I am involved with the most is along the more traditional community-organising model.
In Philadelphia, the Ethical Society is a member of POWER, Philadelphians Organized to Witness, Empower and Rebuild. In working with people of traditional faiths, I have worked through my own resistance to traditional religion. Often, when we start what is called our “clergy caucus,” we start with a prayer. However, POWER invited humanists into the circle. I felt welcomed by those clergy from traditional faith traditions. In addition, I am so impressed with the civil rights work of POWER. They focus on bread and butter issues affecting marginalised groups.
Being involved with POWER is not about advancing my “denomination,” or increasing our membership, it’s about working in broad coalition. In Baltimore, our interfaith coalition has numerous non-theist organisations involved, like homeowners’ associations and day-care cooperatives too. They tackle tough issues.
They show up time and time again, whether at city hall, the city council meeting, or protesting on the streets. They protest against the proposed youth jail being built or against a large tax giveaway development program, which will create a gentrified neighbourhood in an urban area displacing those currently living in substandard housing.
There are people who put their lives on the line in ways I can’t manage quite to do. I am more sheltered, more comfortable, more scared, less able to take that so-called “leap of faith” into a commitment that is truly inspiring. I do my best
Those would be two areas I find heart-warming — testimonies from our members, and interfaith work — where I feel the joy and the warmth of work that I do.
For those that might want to found a humanist organisation or an Ethical Humanist organisation in particular, to build on previous legacies of Ethical Culture in their locale, how might they go about doing that?
Reach out to the American Ethical Union in New York, or call me at the Philadelphia or Baltimore Ethical Society, I will connect them. One Ethical Society was begun this past year with incredible energy and vibrancy. They have support from inspirational and historical elements, to practical advice on the various elements of congregational growth best practices in terms of how to get off the ground.
They get advice about routines that seem to work, which help groups craft intellectually satisfying and aesthetically pleasing events. I don’t think Ethical Culture is at its best when it is intellectual alone. We have a long history of that. Some deep thinking and talks offered, but more and more it’s necessary to create a sense of belonging and a rhythm of shared living. You can learn about that by studying successful congregations.
In Ethical Culture, we even have a sort of informal liturgical calendar. We celebrate the solstices, the equinoxes, the harvests, and the Spring festival. There’s a focus on the cycle of life. There’s a focus on various transition moments in life. We have coming of age programs. We perform weddings and memorial services. Different societies have different levels of programs and things to offer. My kids went through the Washington Ethical Society coming of age program.
It was one of the most moving experiences in my life, when I saw what it gave not to my children, and to many families. Ethical Culture is described by some people as “a religion of relationships.” Whether you use the term “religion” or not, Ethical Culture is about relationships so the coming of age program in Ethical Culture is not about the kids coming to a point in their life. It is about how parents and children negotiate the transition from childhood, to adolescence, to adulthood in a respectful way to nurture their relationships.
The broader society does not help teens become responsible adults. It tends to label kids, teenagers, as problems or difficult creatures, when they are in fact incredibly joyous human beings. We need to do better in building relationships between teens and adults. Parents have to be supported so that they avoid being both oppressively dictatorial or overly permissive.
Ethical Societies can help build relationships and deepen communities. It does this by speaking to the heart and the head. It uses rhythms, rituals, and programs that can have an aesthetic beauty to them in addition to wonderful speakers and social justice causes.
Do you have any feelings or thoughts in conclusion about what we have talked about today?
There are so many different areas I could go into, but here are two things I’d want to add:
First, there is a pragmatic streak in Ethical Culture. We are what we are by virtue of our history and communities together. There’s a rich interchange there. We don’t hand down rules and say, “This is how we are.” We come together as a community and say, “What do we agree on what we value? What about our history do we draw forward?” I like it.
We are open to change. Sometimes, it is as if herding cats. [Laughing] But that’s what comes with respecting the integrity of individuals and being open to conversation and pragmatic testing and change. But there are some values that we tend to agree upon, at least in Philadelphia and Baltimore where I serve. There is a lot of agreement.
One value we generally agree upon is the inherent value in every individual. That means respecting the individual as unique and irreplaceable. Every person has infinite worth that is not determined from the outside. It is part of who they are as a person. It is not necessarily proven by reason or given by human nature or divinely provided by God. But we agree to try to live as if all people have inherent worth so we are choosing to act towards people as if they are all unique and irreplaceable. That’s one value: inherent worth.
Second, the application of inherent worth universally, believing that everyone is of worth. To me, that leads to social justice work against systems that deny the worth of so many. Systemic injustice must be confronted. Finally, the third value would be true relationships. We respect that relationships are organic. They evolve. They’re respectful. They’re open. They’re compassionate. They’re candid. It’s about being compassionate and open, not on being superficially “nice.” I don’t think being superficially “nice” is respecting the other person. Respect includes being open and sensitive to reason and facts.
A second point I will leave you with is part of my personal journey. It focuses on the Masters thesis in philosophy that I wrote after my first 5 years of teaching. I was intrigued about how people in ethical conversations often seem to be talking past each other. And I keep using this following example.
Imagine somebody going into a burning house to save their child, and they run out of the house with it. Quite often, in western philosophical circles, people might say, “Oh! Look at that example of altruism, he was sacrificing himself for a child. What was a wonderful gesture!” Other people would say, “No, he was clearly doing it out of self-interest. It was his child.” Others would say, “It’s a bit of both.”
But that conversation occurs within a context of moral thinking in which all moral issues involve the balancing of individual interests. I didn’t think that captured so many examples of human behaviour. I didn’t think the father was being altruistic or selfish. It was not a case of whether he sacrificed himself for the baby or used the baby to feel better about himself. I prefer to say, “No, he ran into the fire because he was the child’s father.” This is not about individual interest. That is not about the weighing of values or the worth of individuals. It is about a relationship.
I saw wisdom in alternative approaches to justice that focused on relationships, from aboriginal cultures to Hegelian systems of relationships. Overgeneralising Hegel’s theory, it claimed that the whole is more primary than the parts. Hegel was used by Marx in this way. Marx would say, “We are what we are via virtue of our relationship to the means of production. If I own the means of production, and I am extracting the surplus value of labour from my workers, then I am a capitalist. If I do not own the means of production, and I am a tool of my oppressor and, as a result, I am a proletariat. I am what I am most essentially by my connection to the economic whole.
Fascism, which also drew from Hegel, said, “You are what you are by relation to the whole, the nation-state.” You can see that in Spartan soldiers who died in the battlefield and were said to have died in self-interest. How can you say you died in self-interest? [Laughing] You’re dead! Well if you are defined by your relationship to the state, then you are a soldier. By dying as a soldier you fulfill your role and in a heroic fashion. Nazi Stormtroopers did the same. They were fulfilled as part of the whole. I see these as politically motivated perversions of relationally-based systems of identity.
But there is something important about this regarding identity. I am what I am because of my relationships. I am a father, which is relational. I am not fully described by my autonomous existential existence. While a part of our identity is defined by our autonomy (I am an existentialist after all), part of our identity is defined by relationships. I am living in relationships. What I love about Ethical Culture is that it allows for this duality of human nature. We are creatures who are essentially autonomous from other people in a deep and profound way. That aspect of our identity can be seen in much Enlightenment thinking. At the same time, we are relational creatures. For me, balancing those two poles of my existence is the art of living.
How do I do justice to both my autonomous nature and my relational nature? I don’t do justice by rejecting relationships. I am autonomous, but I also live a life of joy with family and friends, and being a citizen of a country, and a man, a creature, on this planet. To me, that combination of autonomy and relation is fascinating. And Ethical Culture has that assumption of our duality undergirding it. I think this is due in part because Adler came from a very collectivist culture in eastern European Jewish culture and came to America where he was amazed and impressed at our individualism. Somehow navigating both of those aspects was necessary to be a part of individual life and of this country.
I appreciate that very much. It is insightful. Thank you for very much for your time, Hugh.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/05
Bruce Gleason is the Director of LogiCal-LA. Here we talk about the event, highlight presentations, and more.
Scott Douglas Jacobsen: So, the event LogiCal-LA is coming up. How long has the event been ongoing?
Bruce Gleason: Well, this is a very young conference. We had our first year back in January 2017 and we had a great line-up with Sean Carroll, he’s a theoretical physicist headlining. And we have a very strong group of scientific skeptics including Joe Nickell who is the oldest one, but probably the most renowned skeptic because he is the only paid pseudo-science investigator in the world.
Among the other speakers that we had there were involved in a wide variety of science and public education, both in the two-day conference and the Friday night show. It was a full weekend.
Jacobsen: What would you consider one of the highlight presentations?
Gleason: Sean Carroll is probably one of the best speakers I’ve ever heard. He is kind of a half philosopher and a half physicist. In his latest book he expounds on how one must examine one’s like in an ethically way as well as how does the universe end.
Jacobsen: As well, there were individuals such as Bob Novella present as well as Harriet Hall. They have done some work on basically medical and health pseudoscience. So, when they’re coming up for February in 2018, are there others? Who are some of the newer speakers that people should probably keep an eye out for?
Gleason: Well, I’ll give you a list of them. I just wanted to mention Sean’s book, The Big Picture: On the Origins of Life, Meaning, and the Universe Itself; that kind of gives us a hint of the philosophical background that it has.
I’m going to start by looking at the LogiCal-LA’s speaker’s webpage because we have so many new speakers. Pascal, his last name is Gagneux, and he’s a zoologist from San Diego that lived with the chimpanzees in Africa for several months. He is a zoologist who studies how evolution took place related to human beings and all other mammals. Lawrence Krauss, Professor, is our big speaker; he is our keynote speaker on Sunday.
And we have a lot of social oriented speakers, one of which is Diane Goldstein, she is from the Law Enforcement Action Partnership and what she does is promote prison reform and drug reform because there’s many more African-Americans in prison than whites, even though the drug use is about 50/50 between them.
There’s a reason for that, not because they commit more crimes it’s because our laws are such that they are more unfairly treated, and her main idea is to modify the drug laws to where there’s less prohibition and more education with drugs like other countries, like the Netherlands, and especially Portugal, who has legalized most drugs.
And of course, we have Harriet Hall, but she was in an accident the month before the conference in Australia and couldn’t make it last year. So, we invited her this year. Also, we have a cognitive scientist, Julien Mussolini, and Bob Novella from the Skeptics Guide to the Universe is coming back, but he’s just going to be on the panel. He’s not speaking alone. He’s going to be on the panel on Friday night.
And one new person we’re excited to hear from is Alex J. O’Connor; have you ever heard of him? He’s called the cosmic skeptic on YouTube.
Jacobsen: I have not heard of him.
Gleason: He is very popular in England, so he’s flying across to speak with us. Have you ever heard of Jamy Ian Swiss? He is a magician skeptic.
Jacobsen: Yes, I have. I believe he’s the one with the goatee, I believe, and I may have seen him in the documentary with James Randi.
Gleason: Yes, he was. He also was a consultant on magic shows for TV. He is a master magician. He will not only be speaking, but he will be performing on our Friday night magic show – which is probably going to be a world class magic show in a small venue that we is located near LAX.
I wanted to mention some of the other speakers that are speaking. We’re having Cheryl Hollinger, a biology professor. We’re having Brian Palermo who’s an actor for Los Angles that speaks to skeptical- oriented gorups. The title of his speech is called “Why Science Needs Improv.” I’m excited to hear what he’s going to say.
John Watney is a computational biologist from San Diego will also be there. He is talk is entitled The Illusion of God’s Presence. As scientific skeptics, examining religion is not off the discussion table.
It’s very interesting to see who’s coming. We have about three more additions of speakers that we will be able to add during the next few weeks. So, all together we’ll have 19 speakers over a three-day period. Friday evening will start the conference with a free panel discussion then later on our magic show.
Saturday, we’ll have eight speakers and then we’ll have a comedy show Saturday evening. Then we will have seven speakers on Sunday and then a special MusiCal musical show with George Hrab during the evening.
And then Monday, we are going to go to the La Brea Tar Pits and if anybody doesn’t know much about La Brea Tar Pits, is one of the few places in the world where animals fell in a tar pond and then thousands of years later, we are able to extract their bones from the tar and clean them up and display it in a museum. We’ll have a famous paleontologist, Donald Prothero to give a private tour of the museum, so that’s going to be quite a special event.
Jacobsen: Did you have more speakers that you would like to talk about first though?
Gleason: Our website is a great source for more of the information: www.logicalla.com. These speakers are all very influential within the skeptic community. They travel to other skeptic, humanist and atheist conventions one of which is SciCon, which happened in October 2017 in Las Vegas.
Jacobsen: With respect to the content and purpose, so from the founding to the present of the conference, what are they?
Gleason: From our website, our mission is this: In support of the scientific skeptic movement, LogicalLA creates a place for critical thinkers to meet face-to-face and to experience presentations from nationally recognized speakers who will share their knowledge and insights with us.
So the conference it a skeptical conference, based on reason and science. I similar to the idea that you can receive the equivalent of an entire semester of education in one weekend. So, it’s an acknowledgment of what is the truth, how do we tell what is probably more true, how do we test the truth or test a claim; all these things are all behind the scientific movement that’s happening around the country right now.
Jacobsen: Thank you very much for your time.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Anya Overmann and Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/04
March is Women’s History Month and International Women’s Day is March 8, 2017. It is a day where every “person — women, men and non-binary people — can play a part in helping drive better outcomes for women.” The other is a month devoted to the catalogue, display, and public representation of women’s accomplishments in history. Why is this an important day for reflection? It is important because, according to the World Economic Forum(WEF), the overall gender gap based on the index called the Gender Gap Report published each year will not close until 2186.
That’s a super long time. Even with that dire report, United Nations Women (UN Women) has themed this International Women’s Day, which is less than a week away. The theme is “Women in the Changing World of Work: Planet 50–50 by 2030.” Maybe, not the political, educational, or health outcome areas, but, rather, the world of work, which continues to be an area of major concern. Even if 2186 is the fate of eventual total equality, then the piece-by-piece fitting of the equality puzzle can start with the world of work. But there are difficulties for women here too. Hardships related to the ongoing revolutions before us.
Globalization and the digital revolution are changing the way we work, bringing big opportunities for all, but continue to present issues within the context of women’s economic empowerment. According to the UN, the gender pay gap stands at 24 cents globally, with many of these gaps appearing in leadership and entrepreneurship roles. Not to mention, the glaring gender deficit in care and domestic work.
The UN is calling for all economic policies to be gender-responsive and address job creation, poverty reduction, and growth in a sustainable and inclusive manner. It’s also pertinent, with the way human work is changing due to technology, for women to have better access to innovative technologies and practices that are good for mother nature and protect women against violence in the workplace.
International Women’s Day and Women’s History Month are important moments — a singular highlight day and an entire month — to reflect, celebrate, and declare the inherent equality of women based on human rights and women’s rights. We’ve got a long road ahead. And if you do not feel like waiting for the year 2186 to come around in your lifetime, you can always travel to Iceland. It’ll be just like time travel!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/03
Humanism is a progressive philosophy affirming the responsibility and right for neutrality in government towards religious matters, as well as the pursuit of ethical lives for the beneficence of humanity (AHA, 2017; International Humanist and Ethical Union, 2016; Oxford Dictionary, 2017).
Secular humanism, in addition, affirms these ideals while rejecting religious dogma and supernaturalism in morality and decision-making. Secularity in constitutional law has historically allowed for the blossoming of our deep-rooted emphasis on religious freedom. But conservative Christian undertones remain smattered in fundamental legislature intended to be humanistic. ‘One nation, under God’ seems stuck between the comfort of tradition and the push towards progress.
Take, for example, the popular sentiment in literature following the Second World War. Popular “neo-reactionaries”, or those wishing to dampen humanist causes, frowned upon political progress, creating an American disposition inclined towards comfortable conservatism in post-war culture. Orwell’s view that “merely political changes can effect nothing, progress is an illusion.”
The perception of the importance of humanism within law has been battered and warped, reducing its importance to mere legal exercise. Recently, in the aftermath of the 2017 election, an air of acceptability in returning to law of the 1950’s Cold War Era increased paranoia towards atheism because of its association with Communism (International Humanist and Ethical Union, 2016).
President Donald Trump won the appeal of voters through policy pledges around conservative religious and nationalist values (Ibid.). Trump’s election lowered the standard for acceptable public and political behavior. Recent legislature reflects the slow return to institutionalized oppression, localised recurring social marginalisation, and prejudice against the irreligious.
The struggle for equality and integration of humanism is constant. Where the U.S. Constitution prohibits governmental endorsement of one religion over the other, there are still attempts to establish religion (predominantly Christianity). Significant anti-secular laws at the state level disrupt the continuity of federal secularism.
Due to lack of political will to amend them, numerous unconstitutional laws impede upon humanist progress at a state level. Take the Arkansas stateconstitution, requiring that identified secularists may neither hold office nor testify in court — a direct contradiction to the federal constitutional prohibition in Article 6 of any religious test for office (Arkansas State Legislature, 1874). Similar laws exist in Maryland, Mississippi, Texas, both Carolinas, Tennessee and Pennsylvania (International Humanist and Ethical Union, 2016).
The anti-irreligious sentiment of the American legislative system may impart a social perception of true nationalism through adherence to Christianity. By extension, elected officials may feel inclined to promote Christian conservatism in campaign platforms and while in office. The continuation of Christian conservatism for political success has set a precedence, and by extension, a vicious cycle.
The negative consequences of identifying as secular in an elected government have debilitating consequences on success. Possible qualified candidates may be avoiding government positions because the majority of Americans would be less likely to vote for a presidential candidate if they were an atheist as opposed to a religious candidate (McCarthy, 2015). American anti-secular sentiment of elected officials goes as far as to suggest “no other trait, including being gay or having never held elected office, garnered a larger share of people saying they’d be less likely to support the potential [presidential] candidate” (International Humanist and Ethical Union, 2016).
Popular sentiment against secular qualities extend into the socio-cultural arena. Social freedom of expression and advocacy of humanist values are limited. Those pressures against humanists are not in the fundamental right to free speech and expression, but, rather, in the ability to discuss topics about religion in a critical manner — in public.
The suppression of humanism can be through social pressure. Even if the right for free expression exists for American citizens, social context can reduce or deter the expression of humanistic or irreligious values. This amounts to a social privilege for the religious over the irreligious in American culture.
The very environment created by the 2017 election polarized activist efforts. A spike in activism interest was seen in voters disillusioned with the election outcome (Kirabo, 2016). This activism was not only for the maintenance of won rights and the pursuit of more complete equality, but in the protection against the reduction, or elimination, of extant rights.
References
Arkansas State Legislature (1874). Arkansas Constitution. Retrieved arkleg.state.ar.us/assembly/Summary/ArkansasConstitution1874.pdf.
American Humanist Association (2017). What is Humanism?. Retrieved from https://americanhumanist.org/what-is-humanism/.
International Humanist and Ethical Union. (2016). Freedom of Thought Report: United States of America. Retrieved from http://freethoughtreport.com/countries/americas-northern-america/united-states-of-america/.
Kirabo, S. (2016, November 16). Post-Election, Humanist Activism Kicks into Overdrive. Retrieved from https://thehumanist.com/commentary/post-election-humanist-activism-kicks-overdrive.
McCarthy, J. (2015, June 22). In U.S., Socialist Presidential Candidates Least Appealing. Retrieved from http://www.gallup.com/poll/183713/socialist-presidential-candidates-least-appealing.aspx.
Oxford Dictionary. (2017). Humanism. Retrieved from http://www.oxfordlearnersdictionaries.com/us/definition/english/humanism?q=humanism.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/03
Greg Oliver is the President of the Canadian Secular Alliance. There is important work with a constitutional challenge with immediate relevance to the formal irreligious community at the moment. I reached out to talk about it. Here we talk about OPEN and the CSA, Section 93 of the BNA Act, and the morality or ethics behind the constitutional challenge.
Scott Douglas Jacobsen: Let’s set some groundwork regarding OPEN, the CSA, and Section 93 of the BNA Act.
Greg Oliver: We are currently fundraising for a legal challenge that we intend to pursue. So far, we have fundraised over $60,000, but these things can be quite pricey and take many years. So we have more to raise. We are now at the stage now where we are exploring our options for legal teams to at least to get the ball rolling.
Jacobsen: With regards to the morality or the ethics behind the constitutional challenge of Section 93 of the BNA Act, what is it? Or, what are they?
Oliver: First, you need to understand why there are fully funded schools for Catholics only in Ontario, Alberta, and Saskatchewan. Basically, it dates back to the 19th century sectarian dynamic that existed between Catholics and Protestants at the time of Confederation.
Between 1841 and 1867, Quebec and Ontario were a single province called the Province of Canada. They had denominational schools for the minority faiths in each respective region. The last relevant legislation for what is now Ontario that was passed before 1867 was the 1863 Scott Act.
At the time of Confederation, denominational schools were not popular in Ontario. The Scott Act was actually voted down in Ontario, but it was overwhelmingly voted in favor for in Quebec, which at the time was very theocratic. The primary reason denominational schools exist is because of the insistence of Quebec at the time of Confederation.
Section 93 of the British North America Act essentially stipulated that any province that entered Confederation could grandfather in whatever denominational schools that they had at the time that they entered. It was viewed as a grand bargain to protect English Protestants in Quebec and French Catholics in Ontario at the time of Confederation.
At the time of Confederation, only Ontario and Quebec had denominational schools. Later, when Alberta, Manitoba, Saskatchewan, and Newfoundland entered Confederation, they all retained their denominational schools – but Manitoba and Newfoundland later got rid of theirs.
Then in 1997, Quebec got rid of theirs. So now we are at a stage where 3 provinces still have denominational schools, but Quebec is the primary reason that it existed in the first place and they no longer have them.
The reason this is important to us is that our mandate is to promote separation between religion and state. We believe strongly that in a society with a plurality of religious worldviews that the only fair way to run society is to have no preference for one faith over another. Or for religion to be preferred over no religion – or vice versa.
We view denominational schools as one of the more flagrant violations of this principle left in Canadian society today. Not only does it privilege the religious over the non-religious by indoctrinating children into a specific religion with taxpayer dollars, but it also privileges Catholics over other faiths.
Jacobsen: Looking from the inside out, what have been some of the actions from the Roman Catholic sector in particular in reaction to the constitutional challenge, as this will be challenging the vested interest of the leadership?
Oliver: I can only guess that they will be ready to fight back, but, ultimately, it will be up to the courts. Section 93 as it is currently interpreted will be seen as constitutional or not. One piece of legislation relevant to this case is Bill 30.
In the late 1980s, Ontario extended full funding to Catholic high schools, even though it had only been taught up to grade 8 since Confederation. There was a case that went to the Supreme Court called Reference re Bill 30.
It judged that what existed at the time of Confederation for Ontario, which was only up until grade 8, was equivalent to high school in the contemporary age. They ruled that it was constitutional to have full funding for Catholic high schools in Ontario.
In that judgment they also stressed the importance of the grand bargain with Quebec in the formation of the country. They had publicly funded Protestant schools at the time. In 1997, they withdrew them. It was a unanimous vote in the National Assembly. This challenge is going to tackle those elements of the decision and ask the courts to re-examine what they decided on back then.
We also intend to raise some arguments to examine exactly what was grandfathered in at the time of confederation. The funding that existed back then was only about 60-66% of what was given to secular public schools. Section 93 was intended to protect what already existed, but over the decades denominational schools ballooned from 5% to 31% of the student population and they now receive over $400 more per student in funding according to published government statistics – and other sources suggest it’s much more. If Section 93 were interpreted as originally intended, funding for denominational schools would be severely affected and it would likely require abandonment of the entire system in Ontario – and perhaps elsewhere.
Jacobsen: Any final thoughts?
Oliver: The status quo is also impractical. There are tremendous duplication costs. Right now Ontario runs two school systems for each official language. Irrespective of the inequality; four school systems cost a lot more to operate than two. Though the exact savings depend on what the replacement would look like, it is widely believed to be over $1 billion per year.
There are over 600 schools in Ontario that are less than half full. This is much higher than it otherwise would be. Costs to bus kids to school are higher. There are more administration costs. You need twice as many trustees, superintendents and other administrative workers. The numbers are proportionately smaller, but this is the same in Saskatchewan and Alberta as well.
These savings could go to more beneficial causes for society such as healthcare, education, and so on. Duplication costs don’t help society. And separating kids based on the religion of their parents isn’t good for social cohesion either.
Jacobsen: Thank you for the opportunity and your time, Greg.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/03
Roger C. is the Founder of AA Agnostica. I did not know about it, so I decided out to fill in my ignorance. Here we talk about his life, AA, the 12 steps, God, and the foundation of AA Agnostica.
Scott Douglas Jacobsen: What is your personal background?
Roger C.: I grew up as a Catholic. My parents were Catholic. I went to church regularly. At about the age of 19, I remember this well. I realized that people that I thought understood everything about the world, like the Catholic priest and my parents, didn’t understand the world.
I even at the time wrote a little essay about spiritual pygmies. I set out to discover the meaning of life and the world on my own. I did various things to achieve that. I became a Transcendental Meditation teacher. I spent time with Maharishi Mahesh Yogi in Europe.
I ended up going into the faculty of religious studies in McGill in an attempt to explore the nature of existence and the meaning of my life and the meaning of existence itself. That is what I did.
Jacobsen: How did you find the AA community as well as the AA Agnostica community?
Roger: Over time, the existential angst of my existence led to my drinking. It was to numb myself. It was a form of dulling things out. So, I drank, and drank, and drank. In fact, probably, times when I was the drunkest was most often when I was at the faculty of religious studies at McGill.
Eventually, after drinking for close to 40 years, I realized with the help of a few friends that I was going to die, so I stopped drinking. I was tossed into rehab. I quit drinking. The rehab facility that I went to had a lot of connection with AA, so I started going to AA meetings.
While I was at the McGill meetings, I was the resident atheist. I didn’t believe in the Christian God: “Our Father who art in heaven.” When I went to AA, there was too much religion in AA. The suggested program is the 12 steps. 6 of them refer to God or Him with a capital “H” or a higher power, capital “P.”
Many of the meetings ended in the Lord’s Prayer. I couldn’t stand it. My exploration of the world as I understood it until then was that this was non-sense. After about 6 months, I thought, “I am going to start drinking again. I can’t keep going to these meetings.”
I almost accidentally went to a meeting for Agnostics and Atheists AA. I did that for about a year of sobriety. That’s not true, about 6 months. I went to the meeting of about 20 or 30 people. They went around the table.
They shared and talked about different topics. There was no God. I went out and said, “I’m saved.”
Jacobsen: [Laughing].
Roger: It turned out to be what I needed. I needed to be in a group of people and share and be honest. So, that’s what did it for me. I have been involved in the secular movement in AA for, well, quite some time. 6 years ago, I started a website called AA Agnostica, which was for non-believers: atheists, agnostics, freethinkers in AA.
Wow! It took off. People would come to it. There is a slogan in AA, “I am no longer alone.” They would come to it and feel no longer alone. Things developed, I am not claiming to be the creator of this wave.
Not just in AA, but across the world, those who are considered Nones. The movements grew: when I first started, there were 70 meetings for atheists and agnostics (AA). Today, there is well over 400. There have been two international conferences.
In 2014, one was in Santa Monica, California; in 2016, there was an international conference in Austin, Texas. In 2018, the International Conferences for Atheists and Agnostics in AA will be in Toronto.
It is a growing movement. It is a popular movement. It is a huge relief that this movement exists for a huge number of people. So, there we have it.
Jacobsen: Does your experience reflect many, many others that you have met or read about with respect to AA and alternatives to it?
Roger: I have certainly met a number of people who have the same feelings as I have. In the Big Book, the book called Alcoholics Anonymous, the first 164 pages talk about God a lot and how God is going to be the source of our recovery.
In fact, in a chapter called “How It Works?”, there’s a section that ends, “Probably no other power could relieve our alcoholism, but God could and would if He were sought.” There is an enormous number of people who buy that or should – at all – because it’s not true.
We tap inner resources and other people. Most people in AA and in the secular areas say that the major factor in recovery is fellowship and support of other human beings and who understand the problem and how to help you deal with that problem.
We in secular AA celebrate the many, many paths to recovery because every human being will be unique in how he or she manages to put aside the alcoholism and put aside the addiction and to live a life without drugs or alcohol.
So, I think there is an enormous group of people and it is growing all of the time. There is a traditional AA that is highly religious. They don’t call themselves religious, but I mean if you end the meeting with Lord’s Prayer you’re religious.
Bill Wilson, one of the co-founders of AA. He realized at some point that the religiosity in the 12 steps that have God or a Higher Power, or Him, in them 6 times (6 out of 12 steps). The religiosity in the 12 steps and the Big Book, Alcoholics Anonymous, was a problem for people. 20 years after writing that book, which was written in 1939. Many people still treat it as a Bible in AA.
Bill Wilson ~20 years later in 1961 in a Grapevine article titled “The Dilemma of No Faith” wrote, “In AA’s first years I all but ruined the whole undertaking with this sort of unconscious arrogance. God as I understood Him had to be for everybody. Sometimes my aggression was subtle and sometimes it was crude. But either way it was damaging – perhaps fatally so – to numbers of non-believers.”
I am now with roughly 7 years of sobriety and 6 years of operating a website of interest to people. Atheists and agnostics in AA around the world. They will certainly affirm the emphasis on God has been fatal for a number of people who will just go into the meeting and be confronted with the 12 steps and the idea that your only way of getting sober is God.
They will walk about the meeting and never come back. Some of them…some of them don’t survive. I think, for me, [Laughing] and for where I am at and from the faculty of religious studies at McGill, one of the things I learned there and strongly believe is that don’t care what you believe.
I really do not believe. What I really cannot tolerate is if you try to force those beliefs onto other people, the thing about AA is that you insist that you have to…find…God. I don’t mind if someone believes in God and as a result stays sober.
I don’t believe in God and I stay sober. I don’t try to force my view on anyone else. I don’t want them to force their view on me. That’s an important part to me about dogmatism.
Jacobsen: Of the narratives in your time that you have come across in AA or AA Agnostica, what has been the most emotionally moving, whether positive or tragic?
Roger: For me, the most positive thing, and this has a little bit to do with going to the conferences in Santa Monica and Austin, the support you receive from other people. They are delighted to be with you and share their views and aspirations and hope.
The things in their lives that keep them sober without having to be dishonest in any way. The whole element of honesty to me is a kind of grace in life. [Laughing] I like using words like that.
Jacobsen: [Laughing].
Roger: What I am getting at, after several years sober and realizing that I still hadn’t figured out what my life is all about or what existence is all about, that I can still respect who I am, be who I am, and I can be and share and live and work in a constructive fashion with other human beings.
To me, that is it. The honesty has been the most compelling, the most moving, the most dramatic, the most powerful part of being an atheist or an agnostic in AA and being with other people who aren’t going to attack me as a consequence. That’s it.
Jacobsen: Any final thoughts or feelings in conclusion based on the conversation today?
Roger: Actually, no, that’s the summary of what went and is going on. What I want to do, AA Agnostica, the website I created has done, has created 8 books by 4 people in recovery. They are secular and are for atheists and agnostics. One is called Do Tell.
There are fifteen by women and fifteen by men. It describes their life in recovery without God. For me, as I go forward, I look for constructive and productive ways to help other people and in doing so to help myself.
That would be my conclusion. It is very much an AA idea. It is the 12th step if it were. We share it with others in the hopes of helping them. That is what the website and books are all about, to reach out and to be of use to other human beings who have problems with drugs or alcohol.
Jacobsen: Thank you for your time, Roger.
Roger: Alright! Thank you, Scott.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/02
Gil Leclair is the Treasurer of the Unitarian Universalist Fellowship of Lethbridge Alberta. Here he gives a little insight into a small UU community.
Scott Douglas Jacobsen: What was religious upbringing?
Gil Leclair: I was born in a French Canadian village in southern Manitoba where most people were Roman Catholic. I did the regular thing that Roman Catholic boys do. I became an altar boy and went to a Catholic church. The church was a very strong influence on my background.
Certainly, my parents were regular churchgoers, going to church was something you had to do. It was a cardinal sin to miss Sunday mass. As an altar boy, I served my time fairly regular: Sunday mass, weekday masses. Often going to church in the morning before school, and sometimes, there was a church service after school.
Being a small number of altar boys in the village, we took turns. I did my time. By the time I was 15, I started asking questions as many teenagers do. A lot of questions came from a program before your time, by a person named Garner Ted Armstrong.
He would espouse the religious beliefs on the television. He would offer booklets in the mail for free. I asked for one like ‘Does God Exist?’ I took that apart and dissected it. I realized there was no point in believing in God.
I basically became an atheist at 15. By the time I was in my early 20s, I was coming back around and regaining a faith. Jesus with a different narrative. Jesus as a non-divine human. I went with that for quite a few years and studying and learning as much as I could about Christ.
I came around yet again to come to understand that, “Yea, the guy didn’t live, let alone be a man.” Like a lot of Unitarians, my path is a winding one. Many Unitarians can tell that some people are Unitarians just by how they hold religion. Some will say, “Such and such is a Unitarian without knowing it.”
There are qualities of being Unitarian that deal with searching for truth in an open and honest way, exploring many different religions, testing religions under the microscope of science, and that sort of thing.
Jacobsen: What is your current position in the Unitarian Universalist Fellowship of Lethbridge, Alberta?
LeClair: I joined the Lethbridge Fellowship in 2002. I have always been an active member. I have held every position: secretary, president, vice president, treasurer. Everything except pastor [Laughing] in the congregation.
Now, I am treasurer. I have always been actively involved as well as I guess webmaster and chief of correspondents, Facebook poster.
Jacobsen: How big is the congregation? What activities do you do? How do you give charitably to the community that you’re involved in?
LeClair: We have never really gone over 20. We have always been a small congregation. I am not sure why that is. We tried to figure that out ourselves. We tried to grow beyond a certain number. Churches in Canada across the board are struggling with membership.
The Unitarians are no exception. I think we need to work at branding ourselves differently. A lot of people when they see the word “church” if they are Unitarians at heart will say, “I will avoid church altogether.” That can mean simply seeing the word.
If we include the term and call ourselves a church right away, people would not bother with us. But we cater to people who don’t go to regular church or who don’t want the dogma of the church. It is a kind of a contradiction in a sense.
Our congregation has always been older members. I think if you were to go to different Unitarian churches across the country that you would find the average age is up there. They don’t often attract younger people.
I am not certain as to why that is, especially with the people questioning religion on a steady basis. You think they would come more to Unitarians, but that is not the case. Contributing to society, that goes up and down over the years, and changes and varies.
But because we have an older and smaller membership, we find it hard to create events in which people would be drawn to them. I often think we need one big annual event, but there just isn’t enough people in our membership to make that happen.
Our members being over 60 can become an issue with physical health. The issue of having the energy and drive to do that. We want to have younger people in to do that. We insist on making childcare available to attendees and so on. Without that, we would almost certainly have the door closed to parents. We try to have that for parents, so they can have their kids taken care of during the service.
In order to answer your question, the answer is “not a lot” in terms of community participation.
But there are certain members who are certainly current with political events.
Jacobsen: What do you see as the near-term future – 5, 10 years – of the community, of the organization?
LeClair: There are certain fellowships that have a good membership and growing, bucking the trend sort of thing. If we were to attract 2 or 3 people with enough energy to move this ahead, that would be a game changer, whether we are able to do that…I don’t know.
My prediction or prognostication for the Unitarians in Lethbridge is pretty bleak. I don’t know whether we will survive another 5 or 6 years of low membership and not a lot of young people coming in.
A lot of young people, their religion is more of a New Age brand of religion, whether an interest in crystals or mediumship, or astrology, or whatnot. There is a lot of “New Age stuff,” where it doesn’t require any religious background – any religion per se, but it has all of the qualities of religion, in that, it has no science behind it. It is faith-based. There is a lot of hope in these being real and true. But my personal belief – and this isn’t the Unitarian position, and I don’t know if you could consider anything a formal Unitarian belief because we are quite diverse – is that a lot of the New Age stuff out there is crap.
This isn’t the particular Unitarians in this fellowship, but there are those who believe in UFOs, life after death, and a lot of other New Age ideas that are not commonly expressed at any other church. That is just what I am seeing here with this congregation.
Oddly enough, maybe, if that was to be more expressed and nurtured, then maybe the Unitarians in Lethbridge would grow in numbers – if people wanted to hold those beliefs and dig into that whole part of the New Age movement.
That might be a way and means that this church would survive. My own participation would be called into question. I don’t know if I would want to be a part of that. I guess I will cross that bridge when I get there.
Jacobsen: Thank you for the opportunity and your time, Gil.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/01
Devon P. Hargreaves is the Chair of the Lethbridge Pride Fest. Here we talk about trans and LGBTQ or sexual minority issues and the Lethbridge Pride Fest.
Scott Douglas Jacobsen: What was family background regarding culture religion, and language?
Devon P. Hargreaves: Pretty status quo, white, English-speaking, and very Christian, more on the Evangelical side of things.
Jacobsen: When did you first find the sexual minority community? Was this the first time of feeling welcome?
Hargreaves: I think Fort McMurray is where I found the first LGBT community. I wasn’t a part of it. But it made me aware that it was there.
Jacobsen: You are the chair of the Lethbridge Pride Fest. How did you earn the position? What tasks and responsibilities come with the position?
Hargreaves: I did one year as a marketing director. Then I did two years as vice chair. Now, I did one year as chair. Now, I am onto my second term (2018). As far as tasks, I oversee the functions of the society as well as being very involved in terms of planning events.
Things like that.
Jacobsen: Can you relay some of the highlights of the event?
Hargreaves: We had a crosswalk vandalized with paint. One highlight was seeing how the community came together in the face of that. We had a university campout to protect it. The support from the community shows that one act doesn’t define a community as a whole.
Jacobsen: What will be the highlights for this year outside of the warm feeling of everyone coming together? Why will those be the highlights? What is the story of their own organization? In other words, their own inclusion into things.
Those are the highlights I am looking forward to. It was our 9th anniversary in 2017, and preparation is well underway for our big 10. We have a great board. We couldn’t do what we do without the people that here.
Jacobsen: Why is Pride important for places such as Lethbridge and Alberta?
Hargreaves: We are in the Bible Belt of Alberta. It is bringing awareness and visibility to LGBT needs. It allows people to see that it even exists and to raise awareness. Pride is very educational, even though it feels like a party.
We are letting people know we are here and getting them to join us.
Jacobsen: Is Canada by and large better for sexual minority communities?
Hargreaves: I would say we are not all the way there but getting there. Having friends who have immigrated and having the ability to be open with their sexuality and orientation, it definitely does help too.
In regards to Canada, I feel we’re on the right track. There is still a-ways to-go regarding acceptance mainly with trans individuals in our community. We do have progress to make, even with the reaction we got nationally and internationally was both heartening and enlightening.
Jacobsen: Where is Canada doing good and bad for sexual minorities?
Hargreaves: We have protections in place. We have our justice system that discourages violence against some members in the community as well as an overall acceptance of the fact being attracted to someone of the opposite orientation is acceptable. For as where we are struggling, we have a-ways to-go in respecting trans rights.
I would like to see some recognition given to our two-spirit community. I feel in Canada that this is a bit lacking. We’re actually going to be having that inclusion.
Jacobsen: Can you relay some of our experience? Some of your own hardships.
Hargreaves: Most of the hardships actually come from the work that Pride has done. I ended on meme pages on Australia. I had my name spread around by people who were not as accepting, but I do not take it personally.
It is not part of the fight. We will not continue to do that and opposition is not going to stop us.
Jacobsen: Who are common allies for the sexual minority community in Canada?
Hargreaves: In Lethbridge, we have some great partner organizations, including OUTreach, ARCHES, and Club Didi/Theatre Outre.
Jacobsen: How can we best move the conversation forward as well as make this a means from which to act in Canadian society to be able to get to that better point?
Hargreaves: Moving the conversation forward, it is about giving that discussion place to take form. I will reference back to our crosswalks. Most people don’t even know what the trans flag was.
By putting it on the asphalt and seeing it, people asked, “What is that?” It was allowing people to see that. Then it was a matter of “What are trans right and issues? Why are they getting singled out next to the rainbow flag? Aren’t they part of that?”
They might have been lashed at by the Pride community in the past, as well as getting to educate our entire city council on what trans issues were and even to some of them what “trans” meant.
Jacobsen: What are the most effective means of activism?
Hargreaves: As far as my role goes, it is starting that discussion and being able to sit down and have that talk about what the needs and desires of our community are and bringing that to a wider audience more than one person can do on their own.
Jacobsen: Any final feelings or thoughts?
Hargreaves: I feel like Canada is doing well with trans rights and issues. It is more of a recognition and appreciation is something that is lacking, but we are starting to educate and have that discussion and would encourage others to have that discussion.
Jacobsen: Thank you for the opportunity and your time, Devon.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/01
Scott Douglas Jacobsen: What is family background — culture, education, geography, language, and religiosity/irreligiosity?
Kayla Bowen: I grew up very poor. My high school was at one point ranked one of the worst in the state of Kentucky. I attend Morehead State University now as a Psychology and Philosophy double major. I’m also a board member for the national Secular Student Alliance as well as my local chapter President and Founder. I’m from Hazard, Kentucky. It’s in the middle of the bible belt in rural Appalachia. Luckily I got out. My mother is very religious. I lived primarily with her until I went to college where I have my own place. She took me to church as a child, and indoctrinated me. When I told her I was an atheist she reacted worse than when I told her I was gay. My father doesn’t really care much about that sort of thing, so he was supportive when I came out as an atheist. For a lot of secular people, however, they don’t have as much support.
Jacobsen: What is the personal background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?
Bowen: For most of my life I was inwardly agnostic, meaning I wasn’t open about it. On the outside I believed. When I was in high school, this creationist evidences pastor recruited me for his meetings, and I briefly became a creationist. The breaking point for me had to be when we all watched the Ken Ham vs. Bill Nye debate. That triggered my dissent into atheism.
Jacobsen: You are an president of the SSA at Morehead State University. What tasks and responsibilities comes with this position? Why do you pursue this line of volunteering?
Bowen: I delegate tasks to our other leadership. The biggest responsibility is knowing how to do everything so I can know what to tell others to do. It’s a work in progress. This line of volunteering is important to me because secularism has become my life. I want to make life easier than it was for me being an atheist in a religious world.
Jacobsen: What personal fulfillment comes from it?
Bowen: Knowing that these once misplaced nonreligious students now have a community, and a safe place to go when they have questions or concerns, or feel ostracized.
Jacobsen: What are some of the more valuable tips for campus secularist activism?
Bowen: Be on social media. It’s the 21st century. Most college students are involved in it. Have a website. You will need a central hub to send people wanting information to. Don’t be hostile to your campus religious groups. You don’t want a bad reputation to where no one wants to cooperate with you. However, don’t back down. Don’t be afraid to express your identity. Be proud, but diplomatic.
Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?
Bowen: The campus clinic used to send pregnant women to the HOPE center off campus, which is a religious pro-life place. They’re not even a qualified medical institution. SAGE, our local feminist group started a petition to stop this, and talked to the administration of the University and eventually got it changed. They now give out legitimate resources to women seeking information about pregnancy, and safe sex.
Jacobsen: What are the main areas of need regarding secularists on campus?
Bowen: Funding. I see all these religious groups on campus that have entire buildings dedicated to worship, while secular groups sometimes don’t even have as much as a broom closet. We need space. It’s not like we’re 2 people on a campus of thousands. We’re 25% of the population. If people saw that we had a space I feel like not only would we be taken more seriously, but we’d attract more secular people.
Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?
Bowen: That people will look over us, and not realize how difficult it can be to be nonreligious especially now that Mike Pence is our Vice President.
Jacobsen: What are the current biggest threats to secularism on campus?
Bowen: I’d say religious campus administration’s lack of cooperation. On a wider scale though, we should be concerned about religious freedom legislation. That’s where the major set backs are going to stem from.
Jacobsen: What are perennial threats to secularism on campus?
Bowen: Being outnumbered by religious groups, and as a result not being considered.
Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?
Bowen: Right now, reproductive justice, racial justice, fighting Islamophobia, and LGBTQ rights. These aren’t just problems that people affected by them should work on. It’s our problem, and our duty to fight back against all forms of prejudices because we face them in the secular community every day.
Jacobsen: What are the main events and topics of group discussions for the alliance on campus?
Bowen: Our group, the Secular Student Alliance at Morehead State University does service projects, panels, and we make sure we discuss intersectionality in our meetings. Our main goal I think is to create awareness of our cause on campus, and within our community as well. We’re working on having a debate right now this coming October. It’ll be a basic creationism vs. atheism debate, to address the group’s controversy on campus in a respectable manner.
Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?
Bowen: You can go to secularstudents.org and find the group nearest to you. If there isn’t one, start one! The Secular Student Alliance is there to make it as easy as possible to start a group. They have tons of resources available. Without them, Morehead’s wouldn’t exist. Once you have a group you can host events, go on field trips, or help the community. SSA allows you to network with people in the secular movement you never would’ve met otherwise. You have the potential to make life long connections. There’s an infinite amount of ways one can stay involved with the secular movement with an SSA chapter.
You can even stay involved with your local group, and on a national level after you graduate by becoming an alumni member.
Jacobsen: Any feelings or thoughts in conclusion?
Bowen: Check out my local group, the Secular Student Alliance at Morehead State University at msussa.com. Thanks so much for the opportunity!
Jacobsen: Thank you for your time, Kayla.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/02/01
Scott Douglas Jacobsen: Let’s delve a little bit into your background to provide a foundation for the conversation. Do you have a family background or only a personal background?
Julia Julstrom-Agoyo: A family background, my mom loves to tell the story about how she grew up in Lima, Peru and at the age of 7 she declared herself an Atheist after finding the word in the dictionary, which was unusual because the majority of Peruvians are Catholic, though her immediate family was less religious. She was a curious child and liked to challenge the existence of God in school, to the frustration of her teachers. She was very much of an outsider in that way, but she’s always liked being different — being unique.
My dad, in parallel, went to a Christian church with his parents, but he grew up in a small, Republican town in Illinois. His parents were heavily involved in the church, in part through music, but at the height of the Vietnam War, some anti-war peace protests were organized in the small town and my dad and his family received significant backlash from the church community for having their names attached to them. His parents decided they couldn’t be part of the church anymore, so they all left and joined the Unitarian Universalist church there, which was fine with my dad since he had independently kind of already decided he was an Atheist. That’s where his humanism, atheism, kind of sprouted from. So when my dad and mom (who was studying there) met in the small town and eventually moved to Chicago — after they had a couple kids — they found the Ethical Humanist Society of Chicago.
So they started bringing us there because they wanted to have us grow up in a community atmosphere, where we could learn about all different kinds of religions and common values without the dogma. So they got to go to speakers every Sunday. Then us as kids got to grow up in a Sunday school learning how to be a good person. [Laughing]
Jacobsen: [Laughing]
Julstrom-Agoyo: We got involved in volunteer projects and fundraisers, and stuff like that, and interacted with other kids who were not religious, which is really nice because most of our friends at school were religious and didn’t understand what atheists were — or were taught to fear or dislike them. We were ostracized sometimes. It was whatever kids do like saying, “You’re going to hell.” It is a hurtful thing to say to a child, although even at that age I knew I didn’t believe in hell. [Laughing] It was about community. I owe a lot of who I am today to being brought up in that atmosphere.
Jacobsen: With your mom realizing that she didn’t believe in God, that she was an atheist in Peru in, as far as I know, a very religious culture and, therefore, society. Did she, herself, face similar prejudice?
Julstrom-Agoyo: Apparently, not too much. She grew up in Lima, which is the capital of Peru — and so maybe that had something to do with people being pretty open. Anyway, I know she likes being a different person in a bunch of aspects. She was fine standing out from the crowd. I think her family was okay with it because they were actually not too religious — my mom even says they were humanists without labeling themselves as such. Even many religious families in Peru don’t regularly go to church — they feel they can simply pray in their homes.
Jacobsen: Your dad with the Unitarian Universalist form of humanism. From my sense of American culture, it is taken a lot more softly than being an atheist, where atheist, as a self-identification, would provide more means for someone to be bullied than if someone was a Unitarian Universalist. Not only because Unitarian Universalist takes longer to say…
Julstrom-Agoyo: [Laughing]
Jacobsen: But also because people probably don’t know what Unitarian Universalist is. For yourself now, if I may ask, where do you stand in terms of your own take on humanism — that is most comfortable to you?
Julstrom-Agoyo: For me, I thought a lot about it the last few years. I do identify as an atheist and a humanist, but what has become most important to me in the last few years is my humanism. I see my atheism as what I don’t believe in; I see my humanism as what I do believe in, which is much more important because I have a lot of religious friends. I don’t think our belief or non-belief in God is too important in a way.
So what ends up bringing us together are common values, which is what humanism is all about, that’s where I got my values, I think. It shifts the focus, which I think is more important these days with what’s happening around the world — what brings us together, where do we have common ground, what’s important, and don’t focus on what’s not important. God is not important to me, but I know it is important to a lot of people.
I don’t want to minimize that. For me, the fact that I don’t believe God exists is not the most important thing.
Jacobsen: Now, you’re part of International Humanist and Ethical Youth Organization (IHEYO). Together, we’re on the Americas Working Group for IHEYO. What other, if any, humanist organizations are you involved in? What roles and responsibilities come with them — stated and unstated?
Julstrom-Agoyo: I am involved with 2 or 3 that are all connected. I am part of FES, which is the Future of Ethical Societies. My role in that hasn’t been too prominent because I spent the last year abroad, so I was limited in the things I could do. I did join FES after high school basically, and started going to the yearly conferences and was involved in planning in some of those conferences — not as of late, but I did have some roles.
For a year, I was the liaison to the AEU, American Ethical Union. My responsibilities in that were to call in on some of the AEU board meeting calls, which were very long. I’m not sure if I added too much to them, but it was interesting to see how they work, what kinds of things they do, and what those calls are like. I did attend the AEU conference in Chicago. I helped lead a workshop along with Emily Newman.
I was a FES representative for resolutions AEU passes on current events — like statements on what we think about climate change or gay rights. Now, I am back. Hopefully, I will get more involved in that, especially with the conference coming up. But now that I am also back in Chicago because I went to college in Iowa, I am now attending the local ethical society most Sundays. I listen to the platform.
There are actually some young people my age who are coming, which is exciting. Hopefully, we can begin to build the Chicago young group of the ethical humanists and hopefully get them involved in FES and IHEYO. So that’s obviously related. Then there’s IHEYO. I was involved after Xavier got us in there. He was the main person in charge of the Americas Working Group. I helped him out for a while as a secretary.
We were both working on outreach and what the Americas Working Group looks like, how we want it to look. There were leadership transitions. Now, it is looking very promising. Basically, we are looking on expanding our network. Now, we have Canada & America in North America, and South America, at the same time. [Laughing] It is for the first time, which is awesome.
Obviously, there are a lot of long-term goals, but, for now, I think expanding the network and working on things together, having calls, and planning. Helping where needed, I speak Spanish, so I can help with South American outreach too.
Jacobsen: In America, within the Americas, there are concerns within the public about the ability to practice and advocate for ethical humanism, humanism, even possibly secularism. [Laughing] From your vantage, because you have a longer life history in humanism that I do, who or what do you see as the main impediments or threats to the practice, or advocacy, of humanism?
Julstrom-Agoyo: If we’re talking about the current political atmosphere in the U.S. — although, there’s a lot to worry about with our current government, I don’t think there’s too much of a threat specifically against the humanist community. I think we’re still going to do what we’re going to do. I don’t think they can do too much about us. Also, I don’t think we’re at the forefront of who they want to target. There are concerns about certain religious groups or people driving certain religious agendas, which I don’t agree with and don’t need to get into.
I don’t see it as a sincere threat to the humanist community — at least in the U.S.; there are areas in Central and South America where humanists or non-believers do see more of a threat. Maybe, I am misinformed, but I don’t think there is too much of a battle for us, comparatively. At least our society, we’re not supposed to proselytize, which we don’t — at least I don’t think we’re trying to convert everyone to our side. [Laughing] We’re trying to open our arms and let them know we exist because there are a lot of people that think like us and don’t know that there’s a wider community that they can be a part of.
That’s what a lot of people are missing, especially if they belong to a church and leave the church. They miss the community. Hopefully, they can see us as somewhere to go. Also, if you look at the numbers, our numbers are growing. They don’t have to physically attend an ethical society. But I think nonbelievers are on the rise as far as I know.
Jacobsen: You made an important note there by saying that we don’t want to proselytize. In the question, I said advocacy was the concern. In traditional religious structures, it is encouraged for members to proselytize, which seems different than advocacy to me. I think humanism and ethical societies can advocate without proselytizing. Do you think that’s a fair and reasonable distinction?
Julstrom-Agoyo: Yes, I do. I think it is difficult, but I do think you’re right. It is just like, “How do we go about it?” It is something I have been struggling with for awhile. [Laughing]
Jacobsen: [Laughing] What are your hopes for humanism and ethical societies within your lifetime?
Julstrom-Agoyo: On a global scale, I would like to see humanists, free-thinkers — or really anyone from any religious background for that matter — free from persecution. In the U.S., one thing I would like to see, at least in my society — maybe, other societies are going about it in a different way — is a re-energizing of the ethical action committee. I would like to see that expand and grow and become more effective because I think a lot of people come to these societies — and I know not all ethical humanists attend these societies, and they don’t exist everywhere yet — to listen to these great lectures every week and leave with things to think about from these talks.
But there’s a disconnect in actually doing things about it, especially in this day and age when we need someone — everyone — to be doing something about what’s going on. Personally, in my own society, I would like to step up in the ethical action committee and have our presence at all of the protests, have our space also used for organizing. I would really like the societies to become more involved in interfaith activities, movements — reach out to all different kinds of places of worships, e.g. churches, and synagogues and mosques, and try to bring all different religions together. I think, in 2017 and going forward, we need not only to co-exist, but also co-resist.
There’s a collective benefit in increasing mutual understanding and to be there in mutual solidarity, especially when we see Jewish cemeteries being destroyed and Muslim communities being gunned down in their mosques while they pray and Black churchgoers being shot while they also pray. I think it is important to reach out and tell them we’re there to help and increase understanding of the different religions because I think that’s a big impediment to where we’re at these days. People will fear and hate what they don’t know.
Jacobsen: Thank you for your time, Julia.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/31
Dr. Ellen Wiebe is a Clinical Professor at the University of British Columbia in the Department of Family Practice with over 30 years of full-service family practice. She developed Hemlock Aid, is on the Physicians Advisory Council for Dying With Dignity Canada, and the Medical Director of the Willow Women’s Clinic. Here we talk about medical assistance in dying and abortion.
Scott Douglas Jacobsen: So, what is the relationship between abortion and MAiD’s work?
Dr. Ellen Wiebe: I have been a family doctor. I have been doing family practice for over 30 years. For the first three decades, I had a full family practice, but I did a lot of women’s health including delivering babies and doing abortions.
I was an activist in reproductive health rights and access to abortion and medical abortion as well we surgical abortion, etc. When our law changed, only then did I become active with medical assistance in dying.
I was not part of the activism prior to it or to getting the law changed. But what happened was that palliative care doctors, people who are dealing with end of life all of the time were not as a group not going to be doing any medical assistance in dying.
I immediately thought, “Oh my heavens, that means there will be a lack of providers. I can do this. I better get myself trained and up and ready to help.” I recruited a friend and we went to the Netherlands to get trained before our law changed, so I could provide.
I connected with Dying With Dignity Canada and became active in the field as well. I was struck by how many parallels between the two kinds of work. First of all, in the deep connection we have with our patients, even though they are short relationships compared to regular practice where I see people for decades; in an abortion, I meet a woman, talk with her, discuss the options, and then we go into the problem. I fix it.
If she has other issues, I can refer her to somebody else, but we deal with it. But there are so many overlays with an abortion compared to other work. There are protestors that I have to deal with. There are things like her having to go through protestors to get to me.
There are all of these overlays and political issues. People don’t keep it a secret when they want to have a baby and have one, but when they don’t want to have a baby and don’t have one they keep it secret.
But why do they keep it a secret, it is because of the shame and the stigma and so on. That is involved. There are the societal things. There is the political stuff of political groups being against it.
I got into this. I discovered again that I was providing medical care to people in very intense relationships, where they were dying and wanted to choose to have some control over their deaths.
I was able to help them provide for that. It was really good work. In both fields, I get intensely grateful patients. I get hugs from people I have only know a short while; I may get hugs from people in family practice, but these are after long relationships.
Whereas, these ones were short relationships. I feel privileged to be part of a family saying goodbye to a loved one. I used to be delivering babies and watching a family saying hello to a new loved one. There are so many parallels there.
Then the political stuff [Laughing] with all of the anti-MAiD people and the pro-MAiD people and the media and so on. The intense personal connection I have with patients as well as the political stuff as well as the sociological stuff, where some people who want to tell the world.
Some of my patients have gone public and made national news wanting to tell their story. Others wanted to keep it a secret. So, we have to work around that. I tell them that by law I have to report everything, but that we can try to keep it a secret from the other people around.
It can be a problem if you saw the news about the patient who was at the Louis Brier Care Home who wanted to have a private death and not have let anybody else around know; I, of course, got accused of being unprofessional by not talking to them, even though my patient told me not to.
The patient has a right to privacy. Those issues around they want things to be private, how and when they are dying. It is something they keep private. You have that kind of stigma associated for some people.
The political stuff is there too. We are lucky in Canada that abortion is not in the Criminal Code. Almost all of my colleagues all over the world who are abortion providers are providing abortion in a situation where abortion is in the Criminal Code with the exception that ‘if you are a doctor and if the patient is under this and that, then you are allowed to provide.’
We are practically the only country that has decriminalized. For MAiD, we have it in the Criminal Code, which means I am guilty of murder if I don’t follow the rules with 14 years in jail [Laughing], so I follow all of the rules and we have to interpret the rules.
It is hard because some are vague. One lawyer can interpret one way and another can interpret another way. I have got to deal with telling my patient that they are eligible or not and if I will provide or not.
There are some of those big differences. For me, if someone wants an abortion and I will provide it for you, I am not risking criminal prosecution if I am interpreting the law quite right. All of my colleagues all over the world do.
If their law says you can go to 12 weeks only, which is a lot of European countries and someone is 12.1 or 12.2, will you tell them, “Yes, I will do it,” and then call it 12? Or do you say, “Sorry, you have to travel to the Netherlands”?
We may have to tell people, “Your disease may not be something where your death will be in the foreseeable future.” The parallels are amazing.
Jacobsen: These are highly difficult circumstances that you have been dealing with, whether more than 30 years as a family doctor, especially with the potential for legal action to be taken by some, or a patient or someone holding picket signs outside.
Wiebe: You’re right. Talk about legal and illegal actions, I have had my life threatened many times as an abortion provider by somebody who had a history of convictions for aggravated assault and a license to carry a gun.
My colleagues have been shot and stabbed around me.
Jacobsen: That is very pro-life, of course.
Wiebe: [Laughing] very pro-life [Laughing]. So, I have had my life at risk by illegal actions. Now, I have my freedom at risk by legal actions. Cool, eh [Laughing]?
Jacobsen: You have pressure from either side with regards to illegal action, such as death threats or threats of violent action against you as a person, as well as legal action against you as a professional person.
In a sense, you, to some people, cannot win because you’re doing work that in any case, they will try to find a way to demonize, stigmatize, prosecute, or kill you!
Wiebe: Yes.
Jacobsen: So, that leads to questions about provisions for the doctors in terms of protection from the legal actions and the illegal actions. Are there any?
Wiebe: We have our organizations that are helpful. We have Dying With Dignity Canada that is an activist organization that is working hard to support us in some really important ways. We have our own professional organization called the Canadian Association of MAID Assessors and Providers.
They are working hard to help. I am a member of both organizations. That is important. As a professional, I have my own organization called Doctors of BC and Canadian Medical Protective Association.
I pay lots of money to our organizations and they protect me [Laughing]. I have all of those protections. I mean, I am obeying the law. I am following the rules. I am providing legal and medical care. I am in both of those situations.
I am helping Canadians exercise their rights. In one case, their right over their own body and their right to choose if and when to become a mother; also, the choice of how and when to die if it falls under our law.
It is really good work. I love my work. I love both sets of patients [Laughing].
Jacobsen: From my own observations, the individuals who tend to be against women’s choice to have a child or not, in other words to be a mother not, as well as against an individual’s choice to do their ‘final act’, when and how to end their life, are often the people arguing for a high form of individualism.
Wiebe: The right to bear arms, right?
Jacobsen: It is an illogical juxtaposition of them. You are for individual rights as one of the highest values if not the highest value, but you’re against an individual woman’s right to choose to be a mother or a person’s with regards to death.
Wiebe: Those are such deep innate rights, over the integrity of your own body and your own death. They are such integral rights compared to some of the rights that they talk about: free speech and so on. Of course, we also agree on those.
It is fascinating to me, when you think of someone like Trump espousing individual rights, except for those people.
Jacobsen: What are some myths about abortion and physician-assisted death or suicide?
Wiebe: I haven’t actually thought about this in this way. But you’re so right. The argument is that if you make abortion legal then everyone will have one [Laughing]. The same with assisted dying. You make it legal and everybody is going to want it [Laughing].
Jacobsen: Society will implode.
Wiebe: Guess what? It doesn’t happen. In mature societies such as the Netherlands, which have had assisted death for decades, we’re talking about 4% of all deaths. 96% of all deaths are not assisted.
So, that is after decades. It doesn’t take over. What happens with legal abortion if it comes along with access to contraception and sex education, the abortion rate drops. It tends to come together with those things. Legal abortion tends to happen in the same place as contraception and sex education.
Those are real myths. Another is vulnerable people being pushed into things. You’ve got abortion available and a boyfriend or a mother is going to persuade someone to have one when they shouldn’t because they really want to have a baby.
That is rare. We have certainly seen it. We watch for it all the time in an abortion clinic. A young girl comes in with her mother and separate her to make sure she is not being coerced into this – likewise with non-English speaking wives who are in there with the translating husbands.
We want to make sure that they are, but it is a rare situation that someone is being pressured hard into it. Vulnerable people are not forced to have abortions in our society. In MAiD, there is this myth that vulnerable people will be pushed into it because we don’t want any severely disabled people. We want to get our money faster.
There are evil people. There must be people like that. But it is so rare. It is our job to find them. It is our job to make sure that each person who comes in trusting an assisted death is not pressure in any way.
But what we find in abortion and MAiD, and I had not thought about this before, Scott, is that the vulnerable people and the most marginalized people have the least access to healthcare of all kinds including abortion.
The poorest people who have the least agency – the ability to speak for themselves and get what they want – are the ones who just don’t get good healthcare in our societies. They have less MAiD and less abortion.
When people talk about the slippery slope, “When you start offering it, people will start pushing those marginalized people to have assisted deaths, so we don’t have to pay for them anymore,” but marginalized people don’t get much good anything, much less MAiD.
You know who wants MAiD? It is me. It is white, educated, rich people. People used to being in charge of their lives. People who get cancer and say, “Huh! I am not going down that route” [Laughing].
Jacobsen: In some ways, in a larger context or in a larger societal institutional analysis, these two topics for whom the protestors see as the most important thing to do. It’s important! They go out and picket on a cold day often. It’s Canada.
These seem like red herrings to more important problems that resources could be devoted to, e.g. financial, emotional, intellectual, and human power resources.
Wiebe: Whose resources are you talking about? Could it be the Catholic Church?
Jacobsen: It could be the Catholic Church or it could be the individual citizens.
Wiebe: Yes, so, you have an agency or an individual who has resources and using them to fight abortion and MAiD, when they could be helping end of life care and helping disadvantaged youth who want to have children.
Jacobsen: It could be either of those cases. It could be even a larger context, where it is the preservation of the environment. The potential for environmental catastrophe.
Wiebe: Isn’t it funny how the people who are against us on these issues aren’t for the environment, even though it is their own environment too? [Laughing]
Jacobsen: Often, it tends to be obscurantists. People obscuring real issues, muddying the waters of real topics that deserve debate: what are we going to do about climate change? What are we going to do about energy policy to transition into a non-hydrocarbon producing economy?
These people are around. No need to name names. But people like this focus on these things as red herrings – smelly old fish that would throw off a dog, a philosophical term. It is a similar way you can apply to things seen as political issues, abortion or reproductive health rights, and physician-assisted death or end of life rights.
These become red herrings by being against them because the more important issues of the day are things such as climate catastrophe [Laughing] via global warming as well as pollution.
That could be of the oceans, of landfills that we’re not really dealing with, and so on. In the long-term, there is obviously going to be an energy transition. Renewable energies every year get cheaper for the same unit of energy compared to oil, gas, or coal.
So, if that is the case, and it is, even on an economic argument, the transition should be done. But even on a moral argument, what world do you want to leave for your grandchildren? So, economically or morally, the arguments seem aligned in terms of the long-term view. That’s why I see these as red herrings.
That’s why I see these people as often obscurantists going against it. It is the similar relationship between many American televangelists and followers. The televangelists are the charlatans; the followers are decent people most of the time.
That may be hurt in some way and hoping for a magical solution. You’ve seen the videos. I’m sure. I’ve seen these YouTube clips of these old videos. Where there are individuals throwing their diabetes medication and glasses on the stage saying, “I prayed and had an ecstatic experience seeing pastor so-and-so, and my diabetes and glaucoma were cured.”
These sorts of things. These people don’t deserve ridicule. These are not people who are powerful. They are victims. I think in the same way with the people are who mobilized through red herrings, political red herrings.
Wiebe: That is an interesting issue. So, one of the uncomfortable discussions we can have is about what is acceptable to talk about and so on, as opposed to what people actually think, e.g. we’re in every way a non-racist society, except we’re all racists and behave as such.
It is good that we live in a non-racist society, but we have to recognize that we’re racists and racism occurs everywhere. That is the same with some of these other basic human rights issues, where there is lots of intolerance of other people’s viewpoints in general.
Those of us who say and it is acceptable to say now that everyone has their own right to their own ideas. We can accept these, but are intolerant of people saying out loud that they are intolerant of others.
Jacobsen: Thank you for the opportunity and your time, Dr. Wiebe.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/30
Yasmine Mohammed is an activist, author, and ex-Muslim living in British Columbia, Canada. Her story is an intriguing one, to say the least. She recounts the personal story in the book entitled From Al-Qaeda to Atheism. Here we talk about some of it.
Scott Douglas Jacobsen: You married an Al-Qaeda member and were contacted by the CSIS, Canadian secret service. When did you first find out about him? Was this an arranged or coerced marriage, or an egalitarian and consensual marriage?
Yasmine Mohammed: As is typical, this marriage was coerced/forced. ‘Love marriages’, as they’re termed, are looked down upon. It means the couple was debaucherous enough to know each other prior to marriage.
When my daughter was about a year old, my mother began to bleed profusely from her nose and mouth. I called 911 in hysterics. I thought she was going to die.
When the ambulance arrived to take her away, I grabbed my little girl and we rode in the ambulance with her. It was my very first time in our entire marriage that I left the house without him by my side.
When we arrived at the hospital, as I sat in the waiting room, I was approached by a man and a woman. They explained that they were from CSIS- essentially, the Canadian CIA.
I didn’t even know we had an Intelligence Agency. They told me that the man I married, Essam Hafez Marzouk, was an Al Qaeda operative who worked closely with Osama Bin Laden.
In a pre-9/11 world, those words didn’t mean much to me. I knew he had been in Afghanistan before he came to Canada, so I suspected he had some ties to jihadis. Why else would an Egyptian teenager go to Afghanistan? But I had no idea of the extent of his involvement.
Jacobsen: What makes an equal partnership in a coupledom to you? How does this differ from your experience in that marriage?
Mohammed: I’m lucky enough to be married to a wonderful man today. I’ve had previous relationships where I was told that I was pretty easy to please because I was over the moon if they didn’t abuse me! But I have come a long way. It was a slow process of rebuilding myself brick by brick.
The best part of that difficult process was that I could turn each brick over and over to make a conscious effort in deciding whether I wanted that brick included or not. The new me was formed with values that I wanted to define me. It was a lot of ‘fake it ’til you make it’ in the beginning.
One of the things I faked was that I deserved a decent, loving boyfriend, and I would not accept anything less. My husband, of ten years, is most definitely decent and loving. He is exceptionally kind and he is confident enough to allow me to define my needs in our relationship.
If ever I feel that the partnership is unequal, I react as if I had touched something scalding-swiftly and loudly. If I even sense a whiff of anything from my previous marriage, I’m very quick to respond. I will not ever be that woman again.
Jacobsen: You were in a traditionalist, fundamentalist framework developing into Islam and living in a similar marriage. What would characterize a more progressive or liberalized form of an Islamic upbringing?
Mohammed: That’s difficult for me to respond to as I did not have that experience. However, essentially, a more progressive Muslim is one who does not follow their religion closely. A more conservative Muslim does. There is no such thing as progressive Islam, there are only progressive Muslims.
Jacobsen: When I talked to Haras Rafiq, the CEO of the Quilliam Foundation, I used the term “moderate” akin to “liberal” in the description of the general Muslim population who live regular lives, like most people. He corrected me.
He said to use the term, or suggested to use the word, “ordinary” in the place of “moderate.” I learned from him. I am glad he corrected me. Ordinary makes more sense than moderate, to me, e.g. ordinary atheist, ordinary Roman Catholic, ordinary Sunni Muslim, and so on.
Do you think precision in the descriptors is important in such an area of heated discussion?
Mohammed: Yes. I think precision is important. ‘Ordinary’ denotes that the type of person you are describing is the norm or the majority. And that is simply not true. If you refer to PEW research, you’ll find that so-called ‘moderate’ Muslims are very far from ordinary-in fact they are more of an anomaly.
The ordinary Muslim is incredibly conservative and would not even consider a ‘moderate’ Muslim to be a Muslim. Anyone who veers from conservative Islam is killed. Ahmadis, Sufis, any other moderate sects of Muslims are killed. Just recently in Egypt, close to 300 Sufis were killed as they prayed in their mosque.
Jacobsen: What are your projects ongoing or upcoming for 201?
Mohammed: My main focus is publishing my book From Al Qaeda to Atheism. As well, I’m working on my Free Hearts, Free Minds campaign which collects donations to pay for a life coach that will support ExMuslims from Muslim majority countries.
In a lot of Muslim-majority countries, one could be killed for leaving Islam. As such, people who find themselves denouncing the faith must be very quiet about it. It is an incredibly difficult journey for anyone-but it is 100 times worse when you are in a society that could jail you and execute you for leaving the religion you were born into.
I’ve also started working on a website that will connect ExMuslims in the Muslim world. The objective would be to seek a partner for a marriage of convenience. If people are going to be coerced into marriages anyway, then at least I can help them to get into a marriage with someone they share values with.
There are similar websites for the LGBT community, so I’m hoping to mimic their platforms.
Jacobsen: Any final thoughts or feelings in conclusion?
Mohammed: If you are facing honor violence, FGM, forced marriage or other forms of violence, please reach out to the AHA Foundation.
If you are in a Muslim majority country, you can contact me through my website and I will get you involved in my Free Hearts, Free Minds program that will match you up with an ex-Muslim life coach who will help you find your inner strength and will arm you with the tools you need to fight back.
If you are an ex-Muslim in North America, you can contact EXMNA. Faith to Faithless in the UK. If you are a questioning Muslim, you can contact the group Muslimish in the US. There are many organizations and individuals that will support you if you reach out.
Jacobsen: Thank you for the opportunity and your time, Yasmine.
Mohammed: My pleasure! 🙂
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/30
Kato Mukasa is a Board Member of the International Humanist and Ethical Union. Here we talk about his personal narrative and views.
Scott Douglas Jacobsen: Was there a family background in humanism?
Mukasa: Yes, but the background was never very directly linked to humanism as I know it to day but it as more to do with awakening my critical thinking skills and increase doubt in whatever was being said by religious people. My mother was religious but my father was rather liberal. He read lot of literature on philosophy and gave me several works of Leo Tolstoy, Voltaire, works on Plato, Socrates and I found several critical novels written by Wole Soyinka, Chinua Achebe. What my father did was to encourage me to read, though I did not have lots of time with him growing up. The literature I read as a teen somewhat made me start questioning several things as a young person but it was my sceptical agnostic grandfather who seriously made me question all about religion. My grandfather never attended church and was too critical of religion and its leaders. By the time I joined secondary school I was questioning much about the God theories and believing more in employing my reasoning, research, and science in answering things that looked difficult to understand.
Jacobsen: How did you come to find humanism, or a humanist community? You are from Kampala, Uganda, and currently live there too.
Mukasa: I had read one book: ‘Wretched of the Earth’ in 1997 and the author talked about Humanism in the passing and when I first joined University in 1999, I attended Philosophy lectures out of curiosity and the teacher talked about different types of religious beliefs including unbelief. It was then that he explained Humanism in details that I then discovered that even when I had been taking myself as an atheist for some time then, I was equally a humanist too and somewhat I loved the idea and methodology behind humanism and the works done by humanists even more. I begun researching and finding out more about humanism that by end of 2001 I had noted there was already one humanist organisation in Uganda, the Uganda Humanists Association (UHASSO) which I later associated with and in 2007 found the Humanists Association for Leadership, Equity and Accountability (HALEA)
Jacobsen: What seems like the main reason for people to come to label themselves as humanists in Uganda, from your experience?
Mukasa: Those who do not believe in gods/ God but want to be doing works that empower the vulnerable, promote human rights and challenge retrogressive religious and cultural practices find it appropriate to label themselves as Humanists.
Jacobsen: What was the experience of finding a community of like-minded individuals?
Mukasa: It was nice to know that there were more other people with whom we share the same world view. It made me know that I am not alone and indeed I have a family of critical thinkers I can associate with.
Jacobsen: You studied commercial law at CUU Kampala, and economics and social administration at Makerere University. What were the main lessons and theories from these educational experiences?
Mukasa: The lessons are many but they all boil down to one thing in my view: that my skills and education is useless if I do not put it to serve my passion. My passion is in empowering others to discover the potential in them and to empower the most vulnerable and powerless individuals in our communities. Whether it is the knowledge in economics or law that I have I want to utilise to live a purpose driven life to keep on doing what I love doing.
Jacobsen: You have a broad base of professional experience through work as at and at International Humanist and Ethical Youth Organisation, and as the former president at Uganda Young Leaders Platform, former director at Bigtalk studio, and former member at Uganda Youth Network. What were the tasks and responsibilities involved in those positions, or at those organizations?
Mukasa: {Note, I have not worked at De Mensu but visited them. I have been more of a leader, manager or member of the organisations are mentioned. In brief my experience is more into management and making things happen in challenging work settings.
Jacobsen: At present, you are the director of legal services & humanist ceremonies at Humanist Association for Leadership, Equity and Accountability (HALEA), chair of the Uganda Humanist Association, and board member at the International Humanist and Ethical Union (IHEU). What tasks and responsibilities come with this position?
Mukasa: All these positions are very challenging. At HALEA, I am in charge of legal affairs and Humanists Ceremonies. We have issues that call r the application of legal knowledge and I keep on working towards getting the vulnerable people we work with — out of trouble. I have handled rape and defilement cases, land evictions, parental neglect and domestic violence issues. For humanist ceremonies, I am currently championing the training of humanist celebrants in Uganda and other African countries. At UHASSO I and a team of committed leaders are working towards rebuilding it and taking it to greater heights. IHEU is one busy and result oriented organisation whose work is international. This keeps me busy attending board meetings and following up tasks given to me that in most cases link me up with sever countries.
Jacobsen: What seem like the core parts of humanist thought? Who are living and dead exemplars of humanism as an ethical and philosophical worldview?
Mukasa: Humanism is beyond critiquing religions and its dogma. It goes into changing people’s lives for the better and putting people first in whatever do. There are several humanists doing exceptionally good things but I will point out Josh Kutchinsky — The founder of HUMMAY- for his resilience in linking up humanists together ensuring that the world’ comes to the rescue of humanists in danger.
Jacobsen: How we expand the internationalist, humanist movement and its message of compassion, science, rationality, and unity?
Mukasa: It is important to identify freethinkers in countries where organised humanism is missing. Then it is at that stage that need to come up and support them get organised and support them start organisations that can have an impact in society.
Jacobsen: There can be many damaging effects from religion. What are the damaging effects of and the positive aspects of religion? How can humanism ameliorate those damaging effects — as you see them? How can humanism improve upon the positives of religion?
Mukasa: Religion makes many people swallow every lie in the name of faith. Many people in Africa do heinous crimes in the name of religion. Things like marrying off children, stopping the sick from accessing medicine in the guise of prayers can heal any disease and selling off property to donate money to the already rich pastors are some of the things that result because many religious people don’t question what their religious leaders say. There are also those who kill in the name of Allah and those who treat none believers as infidels. The positive aspect of religion I see is getting people together and believe in any cause a long as they believe God or Allah wishes it so. The damaging effects can only be ameliorated by promoting critical thinking and getting more freethinkers to challenge the ills that comes with religion. Humanism must learn that religious people are able to rally together because they re convinced in whatever they believe in. It is vital that humanists are well grounded in their own world view and be able to share it with the world from an informed view point.
Jacobsen: What are some of the big future initiatives for you? What have been some honest successes and failures of the Ugandan humanist movement?
Mukasa: At Pearl Vocational Training College, we starting a course to teach Humanists to become Celebrants not only in Uganda but in several African countries. I have been able to establish HALEA and we have been able to transform it into a strong and results-oriented humanist organisation that inspires many others especially in Africa. On the whole, the Uganda Humanists Movement has achieved lots of success in terms of starting legal organisations that are spread in all parts of Uganda. We have several humanists’ schools too that are training students to think beyond the national syllabus that is heavily influenced by religious indoctrination. The movement is still failing to effectively make Humanism a life stance that is well known an respected in the country. We need to work more on the publicity part of humanism.
Jacobsen: Also, if you take the Ugandan humanist movement, how can places, like Canada where I live, learn from its successes and failures?
Mukasa: Canada and other countries in more free world have no excuse for failing to have strong humanists’ organisations because they have at least more informed people and tolerant governments. This is not the case for us in Uganda n the rest of Africa but despite the many challenges we have managed to start humanists organisations and run them to some reasonable success. Our failures stem more on our lack of adequate resources including finances to make things happen and repressive regimes that curtail our operation and once humanists’ organisations can manoeuvre through this then there is no cause to worry about failing.
Jacobsen: Any feelings or thoughts in conclusion?
Mukasa: Humanism is the best world view that all humans should be embracing if we re to live in a more rational, happy and free world. Humanists must dare to stand up and be counted wherever they are, we must avoid playing second fiddle to religions and endeavour to champion causes that make the gods obsessed people see the relevancy in being humanists.
Jacobsen: Thank you for your time today, Kato, it was a pleasure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/29
*This interview has been edited for clarity, concision, and readability.*
Scott Douglas Jacobsen: So you are the director of the Humanist Assembly of Lagos. What are some tasks and responsibilities that come along with that position?
James-Adeyinka Shorungbe: Essentially, organizing the affairs of the organisation, charting annual programs to promote critical thinking in Lagos (Nigeria), maintaining relationships with other organizations such as IHEU, IHEYO, NHM. HAL is also a founding member body of the humanist movement in Nigeria so I actively involved in that regard.
Jacobsen: What are some of the impediments to the education and advocacy for both critical thinking and humanism within Nigeria?
Shorungbe: First, Nigeria is a society highly entrenched in superstition. So that is a major, impediment, to promoting critical thinking. In order to address that, education and awareness has to be done. While the Government is trying to improve the literacy level from its current level of just under 60%, a number topics that promote critical thinking are not being taught in schools.
Evolution is not being taught in schools. Anthropology is not taught in schools. History is not taught, as so on. So there’s education but low application of critical thinking to challenge the norm. Creationism is the only story taught in schools. So this creates an entire mindset of citizens who are highly superstitious. You also have the movie industry churning out a lot of superstition which the citizens all buy into and believe literacy as factual.
As a major impediment, superstition is a big, big problem. To address this, not enough of our message is getting out there. To be honest, I don’t think we’re doing enough to get our message out there in terms of awareness and enlightenment. We have barely scratched the surface in terms of addressing superstition in Nigeria.
Jacobsen: With the larger culture having a superstitious mindset in addition to the alignment of that superstition with the education system in a lot of respects, from the perspective of the larger society looking at an organization such as the Humanist Assembly in Lagos, what is their general perception of the organization if they’re coming to this with a superstitious perception in addition to the education system that bolsters the superstition?
Shorungbe: The few people who we have interacted with, they generally do not understand humanism or humanists. Their perception is anything that doesn’t recognize any divine being is straight evil, paganism, evildoers, etc. People we’ve had interactions with, often ask shocking “So you mean you don’t believe in God?”
When you try to get across the message that human problems and human situations can be solved by humans and are best solved by human efforts, we always get push backs, “No, no, no, you need to have divine intervention.” It is something strange to them, to the society — very strange.
Jacobsen: How are the number of humanists looking in Nigeria? So if you take a survey of public attitudes and beliefs, like, how many humanists can one expect to find in Nigeria, or at least in the area surrounding in Lagos?
Shorungbe: Because Nigeria is a very conservative society and a lot of people do not openly identify as humanists, atheists, and freethinkers, agnostics, etc it is a bit difficult to count. Many official forms and data gathering application usually only have the two main faiths as beliefs. However, when you go to online forums, when you go on social media, there are quite a lot of Nigerians who express them as nonbelievers.
There was research — I think by the Pew organization. It stated that as many as 2–3% of Nigerians are humanists, freethinkers, nonreligious. In a population of 180 million, 2–3% would come to 3 to 5 million Nigerians, but many are not outspoken. But in terms of the outspoken ones, we have very few humanists who are openly affiliated humanism and agnosticism online and offline.
Jacobsen: I have had discussions with other humanists, atheists, freethinkers, and so on, about having umbrella organizations as a key element of having the global community of atheists and humanists under a common umbrella to work towards common goals. Do you think that is an important part of solving problems that others and you experience when, for instance, coming to teaching correct scientific theories in the biological sciences with evolutionary theory?
Shorungbe: Yes, definitely, it is. With an umbrella body, you have a louder voice. You have more clout. That is one of the reasons why in Nigeria a number of associations we are all coming under the umbrella of the national body ‘Nigerian Humanist Movement’. Aside from the online community of The Nigerian Atheists and a couple of chat groups, we are still fragmented in Nigeria.
The Humanist Assembly of Lagos is one of 2 organizations that is formally registered and trying to break barriers and putting the voice out there for other humanists to appreciate they are not alone. That you can be different. That you can be good without any divine belief. The importance of having an umbrella body is very critical. Now, with an umbrella body, we can have representation push to the through the Nigerian National Assembly, through government bodies, etc. We can better organize to ensure the adoption of more scientific methods in schools — for example, advocate for the teaching of evolutionary theory in school curriculums.
Jacobsen: As a last question — two tied together, what are some near future initiatives of the Humanist Assembly of Lagos? Also, how can people get in contact to help or donate in some way?
Shorungbe: For the future, we will be looking to organise events that can showcase and promote humanism as well as critical thinking. Events such as film screenings, lectures, debates etc. Are also toying with the ideal of a radio show to enlighten the general public and kick start discussions the public space. A radio where speakers would come on and talk essentially, about everyday human issues and how these can be addressed without thinking they are caused by divine or superstitious means.
Just essentially, enlighten the public that various challenges one has in life can be addressed by practical action, which do not require divine intervention.
Essentially promoting humanism, freethinking, atheism, agnosticism in a bigger national level.
To get in touch with us, we are reachable by email: humanistassemblylagos@yahoo.com. We’re also have a page on Facebook Humanist Assembly of Lagos and Twitter under the @humanistalagos. That’s how we can be contacted.
Jacobsen: Thank you for your time, Adeyinka.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Angie Johnson took some time to discuss some of the Oasis Network activities. In particular, the work is seen in the Oasis Network branch in Salt Lake City. A previous interview was done with Helen Austen portrays the activities of the Kansas City Oasis. One of the main drivers of the Oasis Network initiative remains Minister Gretta Vosper from the West Hill United Church of the United Church of Canada. The first sect, or one of the first sects, in Canada to permit women as ministers – to allow ordination of women as ministers within the United Church of Canada. Here Angie and I talk about Salt Lake City Oasis.
Scott Douglas Jacobsen: So, what was the original inspiration for Oasis in general?
Angie Johnson: I probably speak more to Salt Lake than to Oasis in general. But I will say I think the impetus was the idea that religion has the corner on the market for community, whereas a lot of things about community don’t require religious belief or dogma.
So, Oasis was started with an eye towards humanism. The idea that the actual person is more important than whatever they may tend to believe. So, it is secular in the sense that there is no religion in it.
But it’s also open to those who do have religious beliefs because we would put people above whatever their beliefs are.
Jacobsen: As the executive director for Salt Lake Oasis, what kinds of things does everyone do while there?
Johnson: Our weekly event is a gathering, which is like Ted Talks meets a house band. We have live music every time. The music part is important, but we have a lot of people who are big on singing as a group.
Maybe, because they are post religion, they love music. It’s sort of an uplifting thing, so we have live music every week. We have a keynote presenter on a topic of interest to the community. So, we’ve had something new every Sunday for around a year now.
Last week, we had the Dark Sky initiative, but we’ve had talks on everything from stem cells to evolution to spirituality without religion to meditation to intimacy in relationships. We’ve had sex therapists.
We’ve had talks on grief and loss. We’ve had talks on philosophy. Anything that you can almost imagine. We’ve had speakers on those topics. So, they do a 20-minute presentation followed by a Q&A with the audience.
If people want to push back, ask questions, or if anyone is skeptical, then they can have their voice be heard. Then we also have a coffee and chat break in the middle of that.
Also, we have a community moment where somebody from our community takes 5 minutes to talk about themselves, or something that they enjoy, are interested in, or a topic on their mind.
That is the format for the weekly gathering. It’s open to anybody that wants to come. We’ve started out with a few people, but we’re up to where we regularly have 50 people there every time without any problems.
Then we focus on education and humanitarian works. So, we have a monthly project called the Burrito Project, where we roll burritos and deliver them to homeless people in Salt Lake City.
That’s kind of our standing humanitarian effort. Every month, we try to have a speaker that pertains to humanitarian work. We’ve had room to read, to promote literacy for girls in third world countries.
Sometimes, we have our donations that week, half the donations go towards the cause. Then every once in awhile, we’ll do a particular cause, as with Hurricane Harvey release fund for our friends that are in Houston Oasis.
We raised over a few thousand dollars to send to them for hurricane relief. I would say the main focus is community, education, and humanitarian work. We’re trying to bring people together, so that they can form friendships and have the community that they often don’t get because they don’t go to church.
Jacobsen: When you do notice someone who is new to the community, how do you make them most feel welcome? How do you bring them into Oasis?
Johnson: I think coming to the Sunday gatherings. We have a board of directors. We have a person who is designated to greet people and look for anyone new and then to introduce them.
Sometimes, people come to Oasis thinking, “Oh, I’ll try this once. I’ll have instant friends,” but they don’t realize you have to put time and effort into making friends. You have to stick with it and show up for a little while.
We also recently instituted something called community groups. Because we are coming from all over the valley here, we have these community groups that meet on a weeknight. They run for 6 or 7 weeks.
They’ll be at someone’s home. We try to strategically place them further away. So, for example, in south Jordan, where I live, it’s about 20 minutes to get to downtown Salt Lake, where we have our Sunday gathering.
So, I recently hosted a community group at my house in order for people who live down here at the south end of the valley can be able to come over watch a school of life video, discuss and eat snacks & drink wine and chat.
Those sorts of less formal events tend to cement friendships more than the Sunday gatherings. But Salt Lake Oasis has started sponsoring a navigators scout group this year for secular scouting, too.
We have some events, where kids start to know each other more through scouting. That’s a new program. We started barely meeting last month. So, those are some ways that we try to provide that community experience for people.
Jacobsen: What are some ways people can become involved, e.g. volunteering time and skills, donations, and so on?
Johnson: We are a 501(c)(3) non-profit. All of our expenses are paid through people donating. So, we pass the basket at our gatherings and then we have sustaining contributors to go online and donate a monthly amount.
Basically, our goal is to get enough sustaining contributors to pay for our venue and business liability. Now, we have a part-time child care person for Sunday gatherings, so during the keynote we have childcare.
We have 1 paid person and 1 volunteer person from the community who, gets a background check and, helps each week. So one way to help is volunteering for the child care. We have jobs. We have committees.
We have the childcare committee. We have our snacks and coffee committee. We have a committee for helping find musicians. So, there are lots of volunteer things for people. We have a social committee that plans little events in the community.
We recently had a paint night. Sometimes, we have a classic skating party for the kids. We do a lot of hikes. This year for the first time we did a Salt Lake Oasis family campout, where we got a big group site up in the mountain.
We had an actual overnight campout for anyone who wanted to come. Actually, we had our Sunday gathering up there and had a professor come and talk to us about the positive effects of nature on the brain.
So, that was really fun. We try and incorporate some of the social events with the humanitarian work and the gatherings to have a complete package. Of course, not everyone goes to everything, but we try to find people where they’re at and find what they’re interested in doing.
Once a month, after our Sunday gathering, we have feast Sunday, where we go out to lunch together. So, that’s more opportunities for talking and getting to know everybody.
Jacobsen: Thank you very much for your time, Angie.License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Haras Rafiq is Quilliam’s CEO and an Executive Board Member. He is currently a member of Prime Minister’s Community Engagement Forum (CEF) Task Force and was formerly a member of the UK Government’s task force looking at countering extremism in response to the 2005 terrorist bombings in London, as well as being a peer mentor for IDeA – advising regional government. He is also a member of the Advisory Group on Online Terrorist Propaganda at Europol’s European Counter-terrorism Centre (ECTC).
Scott Douglas Jacobsen: Some of the narratives put out can not only be on either side of those in terms of countering extremist narratives and those trying to prop up and promote extremist narratives. Some on the fringes of both of those. Those that are affected are moderate faith members. Where, there can be additional anti-Muslim sentiment as individuals. Of course, there’s anti-atheist, anti-Christian, prejudice depending on where you are and it will vary in its means and representation. How does anti-Muslim sentiment increase, in what ways does it increase, in light of some of these concerns on the periphery?
Haras Rafiq: First of all, I’m glad you didn’t use the word Islamophobia. Islam is a set of beliefs. It is a set of values. I am a Muslim. I choose to accept Islamic values and Islamic ideas. Not the ones that ISIS or the Muslim Brotherhood have, different ones. I choose those values. In a liberal secular democracy, no idea should be beyond scrutiny, but no individual should be beyond dignity. This is a mantra at Quilliam. It means that Islamophobia is a term that is defunct and is a term quite often used to stifle criticism particular interpretations of the faith, and particular organisations.
Anti-Muslim hatred is real. Now, the problem we have in the UK is anti-Muslim sentiment can be on the increase, but you know what it is not as bad as it is in the US or mainland Europe. That is because in the UK we do have a growing number, not enough – we need more, people who are ordinary Muslims who aren’t Islamists and who aren’t extremists, who aren’t fundamentalists, who are starting to help portray that not every single Muslim is the same as Anjem Choudary or Shakeel Begg (who sued the BBC and lost). The problem is we have the regressive Left and the far-Right that are actually at war with each other, virtually.
Both claiming these particular types of Islamist Islam is normative Islam. Therein lies the problem; in the UK and the US more so, we have these regressive Left and far-Right people who are trying to claim that the real Islam is Islamists Islam. It doesn’t help. It takes people out of the middle ground and moves them to this polarisation. ISIS said very, very clearly that they want to create anti-Muslim sentiment in the West. In their magazine, Dabiq, they want to take people out of nuance and debate and move them into binary positions. The problem is when we don’t have enough Muslims and non-Muslims coming out and unequivocally not just condemning Islamism in general, not just ISIS or al-Qaeda or Muslim Brotherhood, and saying we do have people moving to the extremist positions. This is a problem. If we didn’t have ISIS, al-Qaeda, the Muslim Brotherhood, or people saying, “In an ideal Muslim country, if people commit adultery, then don’t stone them to death.” There wouldn’t be anti-Muslim sentiment. We didn’t have anti-Muslim sentiment when I was growing up.
I think there will always be an element of racism, and people who are xenophobic and bigoted. I think it has moved over to being anti-Muslim sentiment. I think that’s more of what civil society needs to take on, but we as Muslim communities and others, collectively, need to help to show to ordinary people who as it was in the past. Groups that like the Muslim Brotherhood, al-Qaeda, ISIS, etc, don’t represent us at all.
Jacobsen: What about moderate Muslim scholars coming forth and assisting and providing that more moderate narrative?
Rafiq: First of all, I don’t like the term moderate. I’ll tell you why. Right now, in the UK and in the world, there are a group of so-called moderate scholars calling for the activation of the blasphemy law. There are people in 2006, who I remember taking to Tony Blair. When he asked me to bring him the moderates, I said, “Here are the moderates. They aren’t Salafists They aren’t Islamists. They are another denomination, and they happen to the majority in the UK.” There was a guy named Salmaan Taseer in Pakistan who was a politician and who was killed by his bodyguard. The killer, Mumtaz Qadri, was praised as a martyr when he was found guilty and executed. I don’t agree with the death penalty, but he was executed and praised as a martyr and somebody who was a qazi – praiseworthy – because he killed somebody for being blasphemous.
This was being called out by people who would be known as moderates. Some of the traditions that I come from. So, I don’t like the term first of all. I would use the term ordinary Muslims. Those who reject, from a human rights perspective, certain interpretations that don’t fit into our values that we believe in. The universal or human values. I don’t like to call them British values. They are universal values. Human values like human rights, secularism, and so on. There are a number of a scholars that have started to shift that way. There’s an Arabic Quranic concept:
إصلاح
Islah means reform. Reform through reasoning, ijtihad. Salafis and Islamists don’t want this to happen, but there are more Shaykh Bin Bayyah and Shaykh Hisham Kabbani, and a number of others, who have an international platform and are starting to gain a little bit more traction now and a bit more support. They can’t do it themselves. I’ll tell you why scholars aren’t the sole solution. I’ll tell you an anecdote. I’ve got tons of anecdotes, been doing this for 12 years!
I was doing a lecture of Prevent. There was a leading shaykh/scholar. I asked him to do the religious stuff. The assistant warden said that he’s got a person who has given him a bit of grief, radicalising other people, and asked if we had time to talk to him. He came 45 minutes late, pale – absolutely pale. I made a joke, “Did you radicalise him?” He shook his head. I leaned over him. He said, “The guy’s got a point.”
He went in with his version of theology, moderate theology, and said he’ll see you with my version. The shaykh told me that he won the debate on theology. I trust him that he won that. But then the guy hit him with the intellectual, the ideological, the social, and the emotional, and the scholar had nothing. He was used to living in a bubble all of his life, living in a seminary. He couldn’t cope.
(Laugh)
Instead of offering the other guy some form of critical inquiry, he ended up deflecting on some critical inquiry himself, but they do need to be involved. They are part of the solution. That’s why we’ve fully taken on Shaykh Salah al-Ansari at Quilliam, who is from Al-Azhar University, used to be the Imam from the largest mosque in London, most prestigious, in the UK. He is a good reformer. Shaykh Usama Hassan and other, we are getting people to help stimulate the debate and reform. More needs to be done. On their own, they are not the solution.
Jacobsen: As the CEO and executive board member for Quilliam, what tasks and responsibilities come along with this position?
Rafiq: I was the managing director for a number of years. I was responsible for sustainable growth in the UK. We’ve done that. When I first took over as managing director, we had 6 or 7 full-time staff. Now, we’ve got 20 in the UK. The problem that we face is the problem of global jihadist insurgency. The problem is around the world. It cannot just be dealt with in the UK, but needs to be dealt with around the world.
Adam Deen used to be a former extremist himself. My job is to help set up Quilliam offices and the Quilliam model in other countries. We are a 501(c)3 in the US, but we haven’t had a physical presence. We finished the paperwork to be set up as an NGO in Canada. My aim is to set up physical offices and presences in North America. Also, I am looking in other countries.
My job is to make penetration on policy makers and in the messaging to Muslims and Muslim communities. The third is to make sure that we do this, so that we have sustainable growth and bring in business models to make sure the business is viable and sustainable. Finally, the keeping of the best staff. I think that as we grow we need to employ, train, and maintain the best staff. We’ve got a number of projects ongoing in Europe and North Africa, as a network, which are coming together to combat this phenomenon. We want to reach out to Europe, Africa, North America, and other parts of the world as well.
Jacobsen: Any thoughts or feelings in conclusion?
Rafiq: Conatus News is great. I think it is a fantastic initiative. It is really important that we get this vital work done. It is important that we make sure that as a civil society – I remember in 1972 going to my first football match with my brother; I was 7 years of age. It was the home team. 15 minutes before the end, we had to leave because there was racism that the home team supporters were going to beat us up. Now, premier football stadiums that doesn’t happen. There is racism, but it is nowhere near as bad as it used to be. Why? The reason why is civil society and trans-media activism, projects and campaigns to kick racism out of football through celebrities and other people tried to educate and tackle this phenomenon means there’s been a shifting of social norms. I want to get to the point with Quilliam as part of the solution, where civil society is much stronger on the issue of tackling Islamism. We want to get to the point where civil society reacts the same way to Islamism as they do to racism, sexism, and fascism. People talk about jihad. This is my jihad. This is my struggle to combat extremism, and extremism of all sorts.
Jacobsen: Thank you for your time, Mr. Rafiq.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
[Editor’s note: The groups and organizations seem open about it. Granted, I appreciate the truth in public and honesty as a cherished value. Some religious beliefs, convictions, doctrines, stances, and values stand against reproductive health rights in some cases. With the recent news from the government and the backlash from the religious groups and organizations, the Canadian public will choose between two value sets: traditional religious transcendentalist moral values or international secular human rights, but not, in many cases, both.]
“A federal controversy has landed in the Newfoundland and Labrador Catholic church community — in particular, in the St. John’s basilica.
‘We are pro life. We are opposed to abortion, that’s part of our core mandate.’- Frank Puddister
Each summer, the Roman Catholic Archdiocese of St. John’s hires a summer student through the Canada Summer Jobs Program to act as a tour guide in the museum in the basilica.
But this year, the program’s application form is different. This year, all applicants have to tick a box stating the organization’s core mandate respects Canadian human rights, including reproductive rights.”
“The prime minister’s idea to exclude pro-life groups from $220 million in federal summer jobs grants shows that he dislikes some groups and favours other groups, or religions. He talks as if he has approval from the majority, but in the Lethbridge Herald poll on the issue, 78 per cent do not agree with Trudeau.
Free speech is slowly being taken away; one religion has special protection. Award-winning journalist Christine Douglass Williams was terminated from the Canadian Race Relations Foundation (CRRF) by Heritage Minister Melanie Joly because of her writing on the website Jihad Watch. However, she made a distinction between those who choose to practise Islam in peace and harmony with others.
I think as Canadians we should be allowed to say something if one group or religion behaves bad or are a danger to society or to the Canadian way of life. Every Canadian has or should have the same rights and protection. Where does it go next? More gun control? Hey, this is Alberta, Canada.”
“Leaders from four diverse faith groups stood united today at St. Benedict’s Catholic Church in Etobicoke, Ontario to discuss the Liberal government’s decision to include a controversial attestation to the Canada Summer Jobs program application.
Representatives from the Canadian Council of Imams, the Jewish Shaarei Congregation, the Canadian Conference of Catholic Bishops, and the Evangelical Fellowship of Canada were present, representing more than 80 faith groups who have signed a formal statement to demand a rewrite of the attestation or its removal all together.
It was announced in December that groups applying to the Canada Summer Jobs program are required to check a box affirming that their organizational mandate respects the Charter of Rights and Freedoms, which includes LGBTQ and women’s reproductive rights. As it stands today, this presents a problem for religious-based institutions that seek federal funding.”
“The Canada Summer Jobs program is an initiative created to subsidize the cost of hiring students as employees during the summer. However, the program and its thousands of summer-job grants may not be available for faith-based organizations after changes made by the federal government.
“In the non-profit and charitable sector, we don’t have huge budgets,” said Myron Rogal with the Saskatoon Roman Catholic Diocese, “so we rely on this.””
Source: https://globalnews.ca/news/3985453/roman-catholic-diocese-saskatoon-canada-summer-jobs-program/.
“embers of Quebec City’s Muslim community will stand alongside those of the Huron-Wendat, Jewish, Catholic, Anglican and many other communities Sunday, as they honour the victims of last year’s deadly attack on a mosque.
The interfaith ceremony, which starts at 7 p.m. at the Pavillion de Jeunesse at Expo Cité, will not be the first time different religious communities in the city will have come together since the shooting.
Bruce Myers, bishop of the Anglican diocese of Quebec and Boufeldja Benabdallah, co-founder of the Islamic Cultural Centre of Quebec City, spoke with Ainslie MacLellan on CBC Radio’s All in a Weekend, about how their communities have built a friendship.”
Source: http://www.cbc.ca/news/canada/montreal/quebec-city-muslims-anglicans-faith-grief-1.4507155.
“Labour Minister Patty Hajdu strived Tuesday to return to the start of the furor over the federal government’s Canada Summer Jobs program and a pitched debate about rights, beliefs, freedoms and the power of the state.
It all goes back to the application form through which organizations apply for federal summer jobs funding, and the new requirement that applicants must check a box affirming they respect the values set out in the Canadian Charter of Rights and Freedoms — including reproductive rights. Churches and faith groups have complained that their right to religious belief is not being respected and that otherwise valuable projects will go unfunded.
But the government, Hajdu said, had heard complaints that some groups, namely the Calgary-based Canadian Centre for Bio-Ethical Reform, were using the funds from federal grants to “create graphic pamphlets that featured aborted fetuses as a way to shame women about reproductive rights.” Other summer jobs grants were going to camps that “refused to hire members of the LGBTQ community,” she said.”
Source: http://www.cbc.ca/news/politics/summer-jobs-abortion-hajdu-analysis-wherry-1.4499907.
“Next year, Canada may face a test of our national foundations, that is our commitment to social inclusion and tolerance. Will this fragile consensus survive the bloodletting of a national election when one of the leadership choices is an ambitious Sikh man, in a time when some partisans would stir the embers of racism?
In the naïve euphoria of a “post-racial Presidency,” how many Americans would have predicted an openly racist American president would follow? The Conservative Party has yet to be persuasive about how deeply it has learned the lessons of its disastrous flirtation with Islamophobic racism. The Quebec political elite still needs to acknowledge the black crow feathers dangling from their lips.
The ability to set these boundaries of acceptable discourse falls heavily on one man.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Leo Igwe is the founder of the Nigerian Humanist Movement and former Western and Southern African representative of the International Humanist and Ethical Union. He holds a Ph.D. from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. Here we talk about the awakening, ongoing, in Nigeria.
Scott Douglas Jacobsen: You have written about an awakening in Nigeria. You are a main vocal and public intellectual for the non-religious community in the continent of Africa and in the nation of Nigeria.
You did something few have the willingness, courage, or ability to do, which is found an entire movement in a country: the Nigerian humanist movement. What are the major developments for the observation of an awakening in Nigeria at the moment?
Leo Igwe: The developments are not too different from what led me to found the Nigerian Humanist Movement in 1996. These are mainly the pervasiveness of harmful traditional beliefs and practices and the damaging effects of religious extremism.
Unfortunately, in Imo state just like in other states in Nigeria, traditional belief in witchcraft, Mami Wata, spirits and gods, charm, ritual sacrifice and ‘Ogwuego’, (blood money), traditional bullet proof remain very strong. Modern education has done very little to weaken the hold of these ancient superstitions on the minds of the people.
The notion that witchcraft is real is widespread and those who are accused, mainly women, children and elderly persons, are often attacked and killed by their accusers. The idea that people can make money using human body parts sometimes lead ritual murder and human sacrifice.
In fact, the Abrahamic religions, which missionaries, scholars, and jihadists introduced in the country have substituted these beliefs with their foreign versions or reinforced these traditional/magical conceptions of life and realities.
The two Abrahamic faiths have succeeded in inflicting so much damage because these foreign religions enjoy enormous privilege and too often their doctrines are shielded from critical examination.
Interestingly those who introduced Christianity and Islam criticized and ridiculed traditional beliefs and practices. Now, these Abrahamic religions prohibit and penalize, and sometimes criminalize the criticism of their own teachings and dogmas.
So foreign religions are holding Nigerians, nay Africans hostage, morally and intellectually. Their bogus faith healing claims, abuses and exploitation go largely unchallenged.
Miracle pastors extort money and dispossess their church members by compelling them to sow seeds. In fact, in a clear case of human debasement and an embarrassing show of shame, Nigeria’s foremost Christian faith healer, T.B Joshua recently claimed to have healed a person of “anus cancer.”
The local media published the picture of the man who had cancer along with anatomical details showing the location of the disease. Such dubious and irresponsible claims are rampant in present-day Nigeria.
The Nigerian society urgently needs a campaign of reason to awaken the local population to the dark and destructive effects of superstitions and religious fanaticism.
Jacobsen: You contacted me regarding the upcoming work in Owerri for the humanist and freethinker (etc…) population there – in Imo State, Southern Nigeria. What is happening there? Why is it exciting?
Igwe: A lot is taking place In Imo state that warrants a secular response. Centuries of Christian proselytization have turned the area into a stronghold of Christianity. Furthering the humanist alternative has become a necessity in order to challenge Christian religious privilege in the state.
The Christian establishment tyrannizes over the lives of the people. Christian churches control the schools and use these institutions to indoctrinate children and youths. They make it difficult for them to think outside the Christian/religious box.
Due to the Christian monopoly of the educational system, there is virtually no significant space for freethinking and critical inquiry. Imo state is witnessing a proliferation of Pentecostal and charismatic Christianity.
The activities of these ministries damage the environment. Miracle priests and pastors have been ordering the felling of trees and the clearing of forests, which they claim to be the hideout of evil spirits.
Recently, one of the miracle pastors, Fr. Modestus Chilaka, claimed to have resurrected a man from the dead, after the corpse lay in a mortuary for three weeks. A culture of dogma and blind faith makes the people prone to believing this nonsense and other absurdities.
Also a few years ago, the Catholic church in the state witnessed an unprecedented crisis. Catholics in one of the local dioceses, Ahiara, rejected a bishop that the pope appointed to take charge of the area.
They claimed that the selection process did not follow the due process. Efforts by the Vatican to compel the priests and lay people in this diocese to accept the bishop have failed. The threats and intimidation from the pope and the Vatican have so far come to naught.
The people have stuck to their guns. Although the Christian church is dominant in Imo State, there is occasionally a defiance of its authority, a challenge of its teachings, a resistance of its oppressive structures, and an opposition to its monopoly of power and influence in the region.
That is a sign of hope. The humanist forum is an initiative to deepen and sustain this culture of defiance and resistance of religious dogma and authoritarianism.
Jacobsen: It is the Bible Belt, as you noted, of Nigeria. How does the fundamentalist, Bible Belt, form of Christianity mix with traditional beliefs and practices in Owerri?
Igwe: Christianity has annexed the traditional religious complex by divinizing and adopting what it considers good and moral while demonizing what it regards as evil and wrong using the Bible as a reference point.
Given that the Bible is not a coherent text, and there is no God or Christ to confirm what is true or false; what is or is not the word of God.
A mix of Christianity and traditional beliefs are consistent with the Christian fundamentalist paradigm because verses from the Old and New Testaments are used to justify what is often designated as traditional beliefs and practices such as the belief in witches, the use of charms and the practice of ritual sacrifice.
For instance, fundamentalists Christians use Ex. 22:18 to justify the accusation and persecution of witches. They continue to tighten the ‘Bible Belt’ around the minds of people in the region.
Jacobsen: What are the penalties for public non-religiosity in Owerri at the moment, and historically? What will the public, even the police, do to you?
Igwe: As in the north of Nigeria, there are risks that are associated with non-religiosity, but public non-religiosity in southern Nigeria is not as dangerous as it is in the Islamic Northern Nigeria.
Public non-religiosity attracts social sanctions, ostracization, threats of severance of ties and relationship, withdrawal of family and social support. Nonreligious persons can be attacked especially in situations where their non-religiosity is demonized and believed to be responsible for poverty, lack of progress, illness, death and other misfortunes in families and communities.
The police usually intervene on the side of the religious attackers. However nonreligious persons in strong sociocultural positions, that is, those who are gainfully employed or those who are financially independent are better placed to resist persecutions.
Jacobsen: How does religion change the political and cultural current of Nigeria? How can an awakening of freethinking change this disaster for the principles of secularism: of a place of worship and state/government separation?
Igwe: Religion is frustrating efforts to establish a secular state, and attempts to effectively tackle religious extremism. Religion has made it difficult to put in place institutions that guarantee the rights of all individuals whether they are religious or not.
Religion has hampered the evolution of a tolerant society that does not discriminate against anybody on religious grounds. Unfortunately, states in the Muslim dominated areas are implementing sharia and officially discriminate against non-Muslims.
While states in Christian dominated areas officially discriminate against non-Christians, in a religiously pluralistic Nigeria, it is imperative that the state is secular and religiously neutral and not biased for or against any religion. This is not yet the case.
In addition, religion has frustrated the realization of a culture of critical thinking and scientific inquiry, fostering a faith-based, not an evidence-based view of the world. Religious dogma has made it difficult for Nigerians to freely exercise their minds.
It has hampered the emergence of a scientific Nigeria and the unleashing of Nigerians’ creative, inventive and innovative potentials. An awakening of freethinking will get Nigerians to realize their intellectual possibilities including the promises and benefits of separating religion and state.
It will provide a stimulus for positive and progressive change in the country. Simply put, fostering the principles of secularism will help deal a heavy blow to that last bastion of colonialism, religion.
Jacobsen: Any final thoughts or feelings in conclusion?
Igwe: Religion is a global movement that uses transnational structures to promote its agenda, spread its dogmas and undermine the separation of church (mosque) and state.
Secularists should not be content with only complaining and criticizing the dark and destructive effects of religion around the globe. Mere criticism is not enough. Secularists should put in place structures and mechanisms to counter theocratic forces. A global synergy is needed to achieve a secular enlightenment worldwide.
Jacobsen: Thank you for the opportunity and your time, Leo.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Charlotte Littlewood is the Counter Extremism Coordinator for an area of East London that ranks as one of the highest at-risk areas in the country to radicalization and extremism. She spent two years delivering on the Prevent strategy, helping safeguard individuals from radicalization, which involved working on cases that prevented whole families from leaving to Syria to fight for the Islamic State. Now, as a part of her role as Counter Extremism Coordinator, she has developed and is leading on delivering a programme that looks to empower young people to speak out against extremism online: the Arts Against Extremism Programme.
Scott Douglas Jacobsen: What is counterterrorism? What is counterextremism?
Charlotte Frances Littlewood: Counterterrorism is countering violent extremism; when acts of violence are committed on behalf of a political and/or religious ideology. The UK government tackles terrorism through its CONTEST strategy that can be broken down into four subsections, Protect, Pursue, Prevent and Prepare. Let’s take Protect as an example: Protect aims to strengthen key infrastructures to better withstand an attack, for example, in the borough I work for, we have large concrete plant pots bordering the longest market street in London, these are there to protect from a potential vehicular attack. With regard to counter terrorism my expertise is in Prevent, which aims to prevent vulnerable individuals from being drawn into terrorism or becoming terrorists, it means working in local government in collaboration with the community safety team to safeguard these individuals from harming themselves and others.
Counter extremism is countering non-violent extremism. Extremism is that which opposes democracy, the rule of law, individual liberty and respect and tolerance of different faiths and beliefs. For example if one was to create a parallel legal system that enforced illegal cultural practices such as female genital mutilation both the rule of law and ones right to individual liberty would be opposed. Therefore we are not just discussing Islamist and Far-Right extremism here, we’re talking about honor killings, FGM, homophobia, Islamophobia; everything that falls under something that goes against our values of tolerance, respect, equality – essentially human rights.
The strategy, for which I now lead on for my Borough, can also be broken into four strands. Building the capacity of community groups that work to build cohesion and/or directly tackle hate and prejudice; increasing the reach of community groups that do the above; tackling the extremist narrative and opposing extremist groups. In my borough I have developed a programme using Arts Council and Heritage Lottery Fund money to do all the above. The Arts Against Extremism programme uses local community organisations to empower a group of young people to speak out on issues that affect them. These groups are paid for their contribution whilst also being able to share the platform with the participants to allow for their work to also gain greater reach. The messages that the participants disseminate are all ones of countering the manifestations of extremism they are learning about (homophobia, Islamophobia, FGM, sectarianism, Islamism and the far right) as well as putting out positive messages of shared values. Essentially we are flooding the online space, which is sadly predominantly dominated by negative content, with positive messaging, whilst also empowering local organisations that counter extremism and building resilience in both that participants and the community to extremist messaging. The programme launches this week with Hibo Wardere, a victim of FGM, speaking on her life and work, so do follow the hashtag ‘ArtsAgainstExtremism’ and our facebook page.
Jacobsen: What is Quilliam?
Littlewood: Quilliam is a counterterrorism think tank. It researches the drivers of radicalisation and runs campaigns, programmes and outreach to tackle radicalisation at its root. Some of their work is used to inform how we inderstand radicalisation but otherwise it is completely separate. They are an independent think tank whereas I am a government employee.
Jacobsen: What has been a big success in the government work of identifying extremism and countering it?
Littlewood: So, I would suggest that the government’s work in identifying extremist narratives is ongoing [Laughing]. Its biggest success has been in shifting perspectives on how we challenge extreme harmful cultural practices, tackling FGM being a prime example. It has been a slow progress of getting people to understand that there are actual ills and problems coming out of certain cultures because there is a real sense that when you push against a cultural practice then you’re being culturally imperialistic. It has taken victims to these practices, born out of the cultures that propagate them, taking a stand against the practice.
Again I would point you towards Hibo Wardere, she really is a wonderful example of how perspectives can be shifted to understand something as harmful and therefore necessary to oppose. She is an anti-FGM activist who went through FGM in Somalia. Now, she goes all over the world talking about how FGM isn’t a part of her religion and is a cultural practice, how harmful it is, how it is a human rights abuse and how we can work with the communities who continue to practice it to make a change. Initially her community hated her and countering FGM was considered to be interfering with religion. Now we see many of her community, especially locally, working with her and an increasing awakening to the harms of FGM. It is her passion, personal experience, knowledge and relationship with her community that has allowed her to make this kind of success in tackling extremism.
Now people are starting to get behind tackling some really intolerable and disgusting practices, even if they might be attached to a culture. So, positive voices from the culture are really important and having people like myself who understand that and have the ability to support and platform those voices are all part of ensuring we can be as effective as possible in tackling hate, prejudice and harm.
Jacobsen: Thank you very much for your time, Charlotte.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Peter Gajdics is the author of The Inheritance of Shame: A Memoir. He can be found in Amazon, Twitter, Facebook, and Goodreads. Here we plumb the depths – as the cliché goes – about conversion therapy, his life and experience, and book.
Scott Douglas Jacobsen: You wrote a book called The Inheritance of Shame: A Memoir. I could give my own description, but I would like this in your own words. What is the content and purpose of the book?
Peter Gajdics: The Inheritance of Shame: A Memoir is about my six years in a form of “conversion therapy,” as well as my long road to recovery after suing my former psychiatrist for medical malpractice. Told over a period of decades, the book explores universal themes like childhood trauma, oppression, and intergenerational pain, and juxtaposes the story of my years in this “therapy” and its after effects with my parents’ own traumatic histories—my mother’s years in a communist concentration camp in post World War II Yugoslavia, and my father’s upbringing as an orphan in war-torn Hungary.
I started to write this book at the close of my lawsuit, in 2003. It is no exaggeration to say that I wrote to stay alive—to resist the silencing effects of shame brought on not only from childhood sexual abuse, and the lie that the abuse had “made me gay,” but especially as a direct result of this “therapy.” Eventually, I wrote to mine my own history and understand, to the best of my ability, what had brought me to that doctor’s doorstep, why I’d stayed for six long years, and what, if anything, I had learned. By about 2012, as conversion therapy began appearing in the media after California became the first world-wide jurisdiction to ban the discredited practice, I wrote as a political act—to try and prevent the recurrence of similar forms of torture.
Scott Douglas Jacobsen: How does most of your written work deal with issues of homosexuality? How does your work expose the inner workings of conversion therapy?
Peter Gajdics: I grew up Roman Catholic, and so even as a child I recall hearing the priests deliver sermons denouncing the evils of homosexuality. When I was six years old I was also sexually abused by a stranger, and ended up “learning” from various sources, including the church, the media, even my own family, that sexual abuse “caused” a person to become homosexual. By the time I started to develop sexual feelings for other males, the fear that this abuse had created my desires was unrelenting. My father had Anglicized the pronunciation of his surname, Gajdics, after immigrating to Canada in the 1950’s, and so I also grew up pronouncing my surname “Gay-dicks” (instead of its proper Hungarian pronunciation, “Guy-ditch”), which of course resulted in all sorts of ridicule from my classmates. I could not escape my name, of course, which seemed to suggest that I really was “gay,” and yet being gay, as I had learned, meant that the abuse had caused these feelings of same-sex desire. All of this amounted to one incredible nightmare as a child. And all of these factors—the fear around my name and the belief that abuse had “caused” me to become who I was—contributed to the reasons for ending up in this “therapy,” though I could never have clearly articulated any of this at the time. On some level I wanted to not be myself, to undo the effects of abuse, to escape the torment of what I thought it meant to be gay, to not be my own name. Overall, I think that one’s identity as part of any minority, especially a sexual minority, is always going to take centre stage in a person’s life if only because they are constantly fighting against the currents of shame and invisibility. Our fight really is to stay alive, to retain our humanity, to resist the dehumanizing effects of oppression in its myriad incarnations.
With respect to the “inner workings of conversion therapy”—I think that all of these treatments begin with some version of the same lie, which says that being gay or homosexual is a disease or immortal, a deviation, and must by “cured” in some way. Because of my own history, early on my psychiatrist affirmed that the abuse had, indeed, “caused” my false belief that I was homosexual, and that this “error” in my thinking and the consequent “acting out” by sexualizing relationships with men could therefore by “corrected” through the use of his therapy. Every person who ends up on one of these therapies will have their own story, and lie, but I think the premise is always the same—lies are what snare gay people into believing they need to try to become heterosexual, or that causes a parent to send their kids to one of these therapies. A person can build an entire life around a lie—until, of course, the lies come crashing down. Truth is always forcing its way back into our lives—we just have to remain open to it.
Several years after my own therapy, it was important for me to try to understand how someone could end up believing they had “changed” themselves, because I really do believe that some people who are in these treatments actually believe their own lies, that they have “changed.” Obviously, even to this day some politicians and right-wing zealots still believe that “change” is possible. The best way that I’ve been able to explain it all to myself is with metaphor of the map / territory confusion—“A map is not the territory it represents,” which was first stated by philosopher Alfred Korzybski, even popularized by Deepak Chopra. Practitioners of “conversion therapy,” and many people in these treatments, have confused the map of sexual identity with the territory of desire in that they think that a change to a person’s outer behaviour, their map, will result in a change to their inner self, their territory—but of course, that’s the lie. If I stand in Paris and call it Rome, really believe that it’s Rome, the place beneath my feet is still the place beneath my feet no matter what I think or call it. I am still standing where I was when it was called Paris. Changing a map will never change a territory, but we can invest years of effort and our firm belief into trying to do just that.
Scott Douglas Jacobsen: As a gay man, how does shame form a core of self-identity to potentially many gay men in their young lives. What are the majority outcomes? What are the positive outcomes? What are the more tragic outcomes from this disorientation of shame, guilt, and self-misunderstanding.
Peter Gajdics: It’s true that shame formed a core belief or structure in my life right from an early age, but the shame wasn’t solely about my homosexuality. Shame, within my own family history, stretches back generationally to my father’s upbringing as an orphan, and even before him to his parents and their parents, and also with my mother’s experiences in the concentration camp. Generally, I think that any oppressed minority faces at least some degree of shame, if only because they are marginalized, often teased and bullied as children and ridiculed as adults, and end up becoming “the other” within a society. There’s always going to be some degree of shame when you feel you don’t belong, when you face institutionalized hatred and bigotry, when you’re ostracized or segregated. Sexuality overall is still very shame-based within our culture; even under the best of circumstances people’s sexuality is often compartmentalized. While the world is obviously more accepting of gays today, I think there is a danger in thinking that various laws or even increased visibility in the media means that on an individual level all is completely well. I don’t think it is. “Gay identity,” as a collective force, is not overly subjective; the political does not necessarily translate into the personal; and so on a very personal level, people still struggle with issues of shame and, as you say, guilt. I’m also not convinced that the portrayal of gay men and women in the media is always honest and healthy, and so there continues to be some risk of internalizing a new version of what “the world” says it means to be “out and proud.” Pride has little to do with marching in a parade once a year, or even in having a lot of sex. Quantity is not quality. The locus of attention in a healthy sense of self must start from within, not outside, not in magazines or on television, or else we’re always going to feel disoriented, caught in the eye of a social media storm. We will never “understand” ourselves if we always look to others for the answers about our own identity. “Being gay,” just like “being straight,” is largely illusory, and has little to do with being one’s self.
Scott Douglas Jacobsen: Does the shame come from the self, the family, community, the society or some interplay amongst and between those domains? What are some symptoms of this sense of shame? What thoughts are used to rationalize the shame if there is no support network or insight into the source of it?
Peter Gajdics: Shame is definitely sourced in various places, including the family and its history, society, various religions, and each is always fighting for attention within one person’s life. It can take an enormous act of will to resist these invaders and to exert one’s own sense of self, free from shame and self-harm. For me in my own youth, shame manifested in the form of eating disorders, unsafe and sometimes compulsive sexual behaviour, and also of course depression and despair, thoughts of suicide. A sense of hopelessness, an absence of any real purpose or agency, is, I think, the most terrible state, but I do not believe this is ever innate or static. We find ourselves in these liminal states of being not because we are meant to stay there, but because of a number of other contributing factors in our life. Shame has its own logic, but it is never honesty. On some level, I think we always know when we are living the lie of shame, when we’re self-destructing. The danger is that some behaviour, which is founded in shame, can end up feeling seductive and pleasurable. Pain can often feel like pleasure. I would like to say that reaching out for help or finding community is the easy answer, but I know this is not always possible, or easy, and sometimes we don’t always know that we even need help. I look at my own life and there were years where I felt righteous in my own self-destructiveness. I needed to learn certain life lessons for myself. I suppose expressing myself through the written word has helped save me. I’ve worked my way through many difficult passages in my life simply by writing them down and seeing them outside of me, rather than continuing to internalize it all. Writing reflected back to me a source of power and identity—who I was and what I wasn’t—that I could not find in another person.
Scott Douglas Jacobsen: If you could take a bigger view of the nature of homosexuality or the popular conceptions of it, what seems like the benevolent prejudices and malevolent biases portrayed in the media and culture around homosexual or gay men?
Peter Gajdics: When we talk about “the nature of homosexuality,” immediately I think of “the nature of heterosexuality,” since one cannot exist without the other. In this sense, I think we are really therefore talking about “the nature of sexuality.” Sexuality hasn’t always been divided into this kind of binary, and while language and definitions can give voice to the marginalized, in this case I think they are often used as instruments of lies—beneath the lies of “conversion therapy,” for example, homosexuality and heterosexuality are often used not descriptors of erotic desire, but of mutable identities; “change” is not genetic but taxonomically societal. Also, the fact that it is still a headline in the media when a person is “discovered” to be gay, or comes out and is interviewed about “what it was like to discover” they were gay, says a lot about how our culture still perceives sexuality—there’s still a sense of scandal, or sleaze, compartmentalization, around all of it. Within a range of benevolent prejudices and malevolent biases, some stereotypes seem to me to be fairly benign, like gay men’s love of musicals, as one example—which of course is not necessarily true of all gay men, just as all straight men don’t necessarily love football. I look to the recent past, and I think the popular conception, believed and promulgated by many for a long time, of AIDS being such a thing as a “gay disease” has been about as malevolent as they come, because it was founded on the lie that said “we” are somehow separate and different from “you”—and we’re not. We are all one. Blood runs through us all. Lies like these result in millions of deaths.
Jacobsen: Thank you for the opportunity and your time, Peter.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/28
Steve Martin produced one of the first hymns for the atheist crowd in, well, probably ever, which he termed the “the entire atheist hymnal” (Martin, 2017; V1de0Lovr, 2011). And its actually very good, not only because he’s a talented musician and an extremely gifted comedian — among the best ever by a reasonable IMDb peer review measurement, but because a) there’s nothing to compare it to so the hymn remains both the best and the worst of its kind by definition internally and b) I have sung in a university choir and find the song ‘pleasing to the ear’ (IMDb, 2013).
Martin sings the hymn with a quartet of male singers in the performance, which has, likely, become the first staple of the atheist hymnal genre — hopefully more to come — and goes against the expected stereotype from two angles. Angle one, those looking at the rather thin, tawdry, and rather small set of texts — simply Hume and Voltaire for starters — devoted to atheism as compared to those — such as Augustine, Anselm, and Aquinas — oozing with praise to the Heavens, and God the Almighty Father, and with tacit, nay explicit, statement of how “so absolutely huge” or simply big is the Theity reflect the musical world (247adam, 2008). Religion, or worship and communal rituals, dominates the historical, and so the present, landscape.
Take, for example, Herz Und Mund Und Tat Und Leben, or “Heart and Mouth and Deed and Life,” a beautiful piece of work by Johann Sebastian Bach and one of the more memorable pieces of music in the older Western canon, which brings mist to my eyes, sometimes (Umut Sağesen, 2007; Marshall & Emery, 2016). Or one closer to home, by Bach once more, played with a dead, reasonably famous, Canadian pianist named Glenn Gould and accompanied by another artist, a singer, named Russell Oberlin, it was entitled Bach Cantata 54 (Xiaolei Chen, 2011). It is another moving piece with a sentiment for the transcendent; something outside and other, even infinitely mysterious — lovely piece. So angle one is the communal and social, and well-established, music is seen as religious. Many people coming to think of the ways in which the religious music is in congregations as, in some way, akin to these pieces of music.
Angle two, the music typically associated with irreligious individuals does not tend to associate with the communal or the social, but, rather, with the a-social, antisocial, or the deviant. There seems to me a negative valuation of some music, which then becomes associated with irreligiosity, even Satanism, including the rock n’ roll and head bangin’ band movements. Those two angles, of many, seem to influence the perception, and so the motivation, for the development of an irreligious genre of music, even hymns — until now.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/27
Humanism seems like a practical ethical philosophy to me. A way to develop the appropriate acts of morality in life grounded in a scientific and physicalist interpretation of the world — granting the strange interpretations of the ‘physical’.
The foundational aspects of the world seem to be the physical, the material, or the atomistic. A world built on atoms, for most intents and purposes, with construction into the material or the physical. That is, the atomistic, by precise definitions from physics, of the world into the apparent material or physical sensed, perceived, and conceived from evolved organs and capacities.
With the diminishment, or reduction, in the viability of the philosophy of the supernatural, not necessarily the metaphysical, conception of the world, the diminishment of the supernaturalist, transcendentalist, philosophies appears, not only palpable, but understandable too.
Religion in the advanced societies continues to diminish — but over generations — and will continue to attenuate with more time, based on projections by Pew Research Center. Its diminishment seems a pity, and one with a silver lining.
I pity the loss of parts of culture because of the grafting nature of most religions. By which I mean, they graft onto the surrounding society, and so culture with the social-cultural, and even the political, life. With the loss of religion, then, comes the loss of culture, religions also give community; religions build it. They even maintain it, but they also destroy or co-opt, it.
This natural diminishment of faith based on the dominance of the young one in town, on the global stage: science and its frameworks. The empirical knowledge and the theories that encapsulate them. These theories and frameworks overrun the supernaturalist philosophies, probably on functional truths.
Things work. In a physicalist sense, they run. These intellectually robust, but emotionally unsatisfying, theories, not on purpose but by the supplanting of the assertions of the past, then dominate the culture. Science is more objective than the faiths, and more hard-edged in its interpretation of the world.
The naturalist, not by assumption but through the slow, steady, accumulation of support, perspective becomes the best represented of the world, and so us and our placement in the cosmos. The ethic follows from this.
A moral authority from the ground state of religion; its ashes. As the quantity of the religious declines, and the scientific revolution — centuries in the making — continues to move forward, the liberalization of religion will continue, mostly, unabated as well.
Humanism, or humanist-like, ethical philosophies, ways of practical or pragmatic living, will grow as mushrooms out of the rot of the others. Maybe, even as things are minor now, it is time for a change in the interpretation of the world and the relation of people, one to another and, to the world.
What does this mean for pragmatic living? It means knowing the times, and the nature of the institutions around us. Acting in good conscience based on the limitations in energy, knowledge, and time, then taking the responsibility of the possible negative even in the apparent, at the time, positive, from drinking coffee or not, to who to partner with for life, or not.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/26
Ibrahim Abdallah is the co-founder of Muslimish. In this interview, he discusses his stance on religion, how Muslimish facilitates a safe environment for Muslims and ex-Muslims, blasphemy laws and threats to free speech.
*This interview has been edited for clarity.*
Scott Douglas Jacobsen: What is your current stance towards religion? How does this impact your personal life?
Ibrahim Abdallah: I think religions are false primitive ideologies and I am against them as a system of governing people in our times.
It affects my life positively. It generally has to lead me to act rationally, guided by scientific information and data; it makes me aware of my primitive origins which help me deal with their pre-wired impulses more efficiently; and above all, it makes me a better father for my children since I don’t teach them lies as truth.
Jacobsen: In order to create the support and space for the free exchange of ideas, how does Muslimish facilitate this environment for Muslims and ex-Muslims?
Abdallah: By organising meetings, real meetings, on the ground, where people meet each other. This is not a Facebook group. We meet in person, we practice having a discussion, we find common objectives, and we enjoy having our culture back without all the primitive ‘hocus-pocus.’
Meeting intelligent, questioning believers has taught me to focus on people’s actions and not what they say they believe. Besides terrorists, no one really believes in a literal interpretation of the Bible or the Quran, everyone else picks and chooses. Also, Muslim believers meeting ex-Muslim atheists and hearing their issues with the Islamic faith helps to normalise former Muslims in the American-Muslim community. Our hope is that this interaction will lead the entire community towards a more pluralist, pragmatic, rational, and secular approach to its unique problems.
Jacobsen: Why do blasphemy laws need to be abolished? How do they violate human rights?
Abdallah: Muslims in Muslim-majority countries are not allowed to change their religion in direct violation of the Universal Declaration of Human Rights. With that said, blasphemy laws are older than modern laws and what we now understand to be the basic human right of free speech.
Blasphemy laws in Muslim-majority countries are the main reason millions of atheists and secular people are not able to publicly advocate for equal rights for women or even criticise unhealthy or unethical religious behaviour without fear for their freedom and safety.
Jacobsen: How are the irreligious silenced in Muslim-majority countries?
Abdallah: Actual state laws prohibit criticising Islam with punishments ranging from imprisonment, in Egypt; to beheading, in Saudi Arabia. And that is if the person opposes certain aspects of Islam and is not silenced in other ways through family and community pressures.
Jacobsen: What are some of the more egregious penalties for those who are viewed as ‘not ‘Islamic enough,’ insufficiently Muslim, or nonbelievers?
Abdallah: Execution is the most egregious penalty there is.
Jacobsen: What are some of the more promising movements that expand the conversation for ordinary Muslims and ex-Muslims?
Abdallah: There is a group in London called Faith To Faithless, and there are now Muslimish groups in NYC, Detroit, Atlanta, Toronto, and Chicago, with plans to expand to all major US cities.
Jacobsen: What are the larger impediments to the free practice of ordinary Islam and for those who have left Islam to live peacefully without threats to life?
Abdallah: State laws and fear of community terrorism.
Jacobsen: What are the 3-year plans for Muslimish?
Abdallah: We don’t have a 3-year plan. We continue to hold meetings, grow our community and strive to strengthen its connections. Our 20-30-year plan is to be a large enough group that can represent the former Muslim and secular Muslim voice in the American-Muslim Community. We cannot allow terrorist enablers to be the only voice of Muslims in America.
Jacobsen: Thank you for your time, Ibrahim.
Abdallah: Thank you for giving Muslimish a platform.
For more information, visit: http://www.muslimish.org/
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Phoebe Davies-Owen and Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/26
Expectations of Women, and Myths
One myth about women which is slowly becoming outdated is the presentation of them sat around talking about their weddings. The day they can’t wait for. Who will they invite? Where will it be? How will they plan it? This is presented in films, tv shows, books — it is commonplace and to an extent establishes women’s behaviour at a certain age and attitude about this at a certain age.
For women in the West, this isn’t such an immediate concern these days. Societal expectations and monitoring of their behaviour is diminished, the age that women have children has risen in recent decades as more of them are pursuing careers. In the same vein, this isn’t reflected in women from the East.
This is because traditionally, they are expected to go away to Western countries/universities and receive a first-class education — they then return to their native countries, settle down with a man of their own ethnicity and bear his children.
They may work before marriage, but it’s more common than not for them to resign from work once they are married. It can even be discouraged if they are thinking about meeting the expectations of family and tradition with working part-time and parenting at the same time.
It is all or nothing. Either women work in the home and submit to cultural expectations or are employed full-time in the workforce and face the alienation of the culture and family. That is in an upper class family with more disposable cash.
If in a lower class family, then the terminology would change from alienation to likely condemnation. These myths about women biding their time thinking about marriage and family comes from a groundwork of expectations in culture and family.
Culture Countering Behaviours of Women
There are some relatively benign myths about women, at least now. These myths revolved around the desire to become married and focused on family and children as an obsessive preoccupation through adolescence and young adulthood.
It’s true the number of women ranking marriage as a priority in their lives has gone up while for men it has gone down, but the percent change even over the last decade is relatively marginal. And it’s not an obsession. It’s an option. As Rebecca Traister has noted, modern women have options. That’s the key distinction.
To be able to have those choices actualized, you require finances, and the access to more monetary resources, money, comes from the provision of advanced or rarefied skills in the work environment, which many women are working on acquiring or have already acquired.
Women dominate the universities. Their long-term options with advanced skills continue to increase because they are making the more conscientious choices about a long-term future for finances, and so options to make flexible choices about fulfillment and direction in life.
The Empress’s New Clothes (and Attitude)
In my (Phoebe’s) experience, while myths continue to be spun, non-Western women at universities in the UK have changed attitudes to the expectations placed on them from their families and societies.
In their last year of university, rather than asking each other if or how they’ve planned out their wedding, they’re instead trying to put up hurdles to prevent them from going home.
This is through securing a corporate job (which secures their financial independence) or a Masters degree (giving them more independence and time to really decide what it is they want to do with their lives), and I have seen first hand how much pressure both avenues put on the student.
The application process for corporate firms is intensely competitive and rigorous, and while the requirements needed for Masters programmes aren’t to the same degree they are still strenuous to applicants.
These activities are what students I personally know, would rather go through than return to their homes, lose their independence (as they’ve been studying abroad for so long without familial support) and come back under the umbrella of societal expectations.
While this is seen in a university setting, it’s a waiting game to see if this will be reflected on a wider margin in countries where there are stricter expectations on women. Of course, it is easier for those female international students who are of a higher class to go home and stick to their independent lifestyles.
These questions of “Who will they invite to the wedding? Where will it be? How will they plan it?” might just remain on the minds of the parents of these women, for those who are fortunate enough to go away to study, and those who don’t have the opportunity.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/26
I had the opportunity to talk at length with the wonderful Helen Austen, Executive Director of Kansas City Oasis, which is part of the Oasis Network.
Scott Douglas Jacobsen: What was your family background – geography, culture, language and religious faith if any?
Helen Austen: I grew up in the Midwest in a generally small town. I had what you would probably consider to be an average, liberal, American upbringing in a small town. I come from a highly educated family.
I grew up in Excelsior Springs, Missouri, which is about 40 minutes outside Kansas City, Missouri. I was there from 1st to 12th grade. My mom was a teacher and my dad was a city manager in the same town for 12 years.
I had a typical, average upbringing. My parents both being public servants were always compassionate and kind and thoughtful. Church-wise, we went, but I never recall it being a big deal. I have no recollection of learning anything.
Ironically enough, they never pushed it on us. We ate dinner together at the table at night and talked about our days, which usually revolved around what happened at their work or what was going on with us at school.
I have an older brother, 3 years older. It was incredibly average. Then when I met my now ex-husband, we went to high school together. I started dating him. That’s when I get pulled into the Assemblies of God and started going to their groups.
Of course, at that age, you’re highly susceptible to being pulled in and wanting to belong and they were incredibly warm and welcoming people too. So, when it came to looking at colleges, I auditioned; I was a classical singer.
I wanted to do opera, so I was auditioning all over the country, but got pulled into that. I did a music scholarship at a small university in Minneapolis. It focuses more on training in the industry and for the Assemblies of God.
I went there, graduated. I ended up changing majors so many times. I ended with a pastoral degree because that’s what I felt, but the Christian speakers…that’s where I was manipulated. Then when I left, it became a matter of wanting to know why.
I started getting into apologetics and reading Tony Campolo’s books. It was probably one of the most significant shifts in my perception of life. I would say I was younger than 25, so my prefrontal cortex was not fully developed.
Because I was done by about age 25. I reasoned my way out. I started putting pieces together and one thing after another, then it did not line up. It came to a point where I don’t believe in any of this. I went to grad school; I have a graduate degree too.
From there, I have this pointless degree. Also, I even tried to get some type of – I wouldn’t say job – work for my career. I’m a highly driven person. There were roadblocks immediately after I finished school.
After I got my undergraduate degree, they say that want women in the ministry, but no they don’t. They want women to be in children’s ministry, which totally is not my thing. Or some other type of sub-ministry thing.
Anyways, so, it was not going to be a good fit for me. I decided to go into the counseling field, which is still I would say my niche to be true to myself. So, during my graduate degree, that’s when I started to be done with stuff but still went to church.
It wasn’t until I had kids when my ex-husband and I decided that we had concerns about raising them in the church. We didn’t want them to be predisposed to hate, especially against LGBT. Of course, things are so different now, even more so with the conservative right.
But the church’s beliefs on homosexuality were a major issue. So, we decided to completely unplug. At that point, I had young children. I had lost in some way my community with the people of faith friends.
We had a small group we were close friends with. You lose a lot when you leave that. I had always loved it; what I loved about being part of a religious community was the community, I knew the Bible. I didn’t need to go to church to learn more about that to be frank.
In fact, that was boring if anything, because intellectually I was in a mega church. They aren’t going for high intellectual stimulation. They’re going at some surface, pat yourself on the back to feel good about life stuff.
So that’s when I got the idea to consider why not start something that builds community but without all the things that no longer resonant for me. I figured I wasn’t alone and that’s when I googled Atheist Church.
I stumbled upon and I did reach out to Sunday Assembly; I didn’t hear anything for 6 months and I reach out to Houston Oasis and started talking with Mike Aus. Everything that I was considering doing and wanted for this community to possibly be was what they started to do in Houston.
And from there, so the history of me going ahead, I had a group here in Kansas City that wanted to help start an Oasis, and so we did it.
Jacobsen: With regards to background, that’s a thorough background. I appreciate that. That provides the foundation and a pivot into your perspective on how you view things.
You provided information on not only your background, but also this position that you have. With respect to the larger North American culture – and I’ll include Canada and America together in this question, what do you make of the reasons – or what do you consider the reasons – for the rapid increase in what are called the Nones”?
Austen: Multiple factors. You’ve probably seen this already in your research, but The Rise of the Nones. That is a good book. I’ve experienced with my own people and from other atheist communities that the access to information, to the Internet, does play a big role in that.
The empowerment of women because the Church was built on the backs of women; women who, maybe, are more the stay at home mom type, so the culture has been changing with that. That’s also the big reason why we see a shift and then also the politicizing of religion has been distasteful.
Especially the younger generations, I’m a Millennial, technically, by birth date, but I’m on the edge. I can say that I have the perspective of either way. That’s why I want to be part of a community that accepts all people.
Even more so now with Oasis, our first value is that people are more important than beliefs. That’s key to who I am. That’s important to me.
Jacobsen: And what have been some of the more touching stories that you heard of within your own network in Kansas City? Touching stories, emotionally touching stories to an Oasis community, for instance.
Austen: The fact of having relationships and friendships. The running joke is now that those of us who are connected and have been a part of Oasis for a while; everyone was like, “We don’t know what our life was before Oasis because there are so many friendships, social things, volunteer things that you could be doing that you didn’t have before.”
Especially because if you were never religious, it’s different. But we’ve had people tell us that they have more friendships than they’ve ever had before. They know they are friendships that they’ll have for the rest of their life.
I can completely resonate with that. Even my own leadership in Kansas City, I love one of them. It’s an absolute pleasure to work with them. It’s a fascinating thing and something I don’t think happens too much in life.
I have a large group of people helping make Kansas City Oasis run. We’re the largest of all the Oasis communities. It takes a ton of volunteer hours to make it happen on an ongoing basis outside of myself.
But story-wise, things that you take for granted in a religious community would be death and being able to have that support network when life is brutal. So, we had a member lose a child tragically and suddenly when we had been on for 6 months and watching a young community that did not know each other.
That good rally around this family; it was unimaginable. It was a Thursday afternoon and we did a small graveside ceremony, not the right word, but what they had wanted and what they thought would be helpful.
And it was almost 2 hours outside of Kansas City, they were a military family, so it was upon a base and there were 30 people. And we were a small community. At that point, who took off from work and drove all the way up there and were present to be supportive of this family going through something that none of us ever want to know what would be like, we lost another member.
The same thing watching the community rally around losing one of our most favorite members to cancer. There are those instances. And then we have tons of young families.
So, there’s been lots of babies. We get to celebrate new life. It’s getting to experience life with a group of people who share some of your same values that is precious. And what’s cool about it is, we do have some diversity of thought.
So unlike in a church or any other religious community, we have people who would identify with spiritualism. They may believe on some level of what some of us might call woo. And then I have hardcore atheists who are hardcore anti-theists.
We all live; we all get along well. We have great conversations where we disagree and still look after each other afterward. The thing where you would hope would be an ideal for the future.
Jacobsen: I have a question about demographics. Because I do know that in what I have researched in terms of the demographics of, for instance, mainline churches, the more prominent churches in North America, women tend to attend more than men – in greater numbers and in greater frequency.
What are the demographics in terms of the Oasis network whether in Kansas City alone or the network as a whole?
Austen: It’s been shocking. We vary in age greatly, which is a barrier that most religious communities can’t get past – the 40 and under. They can’t reach the 40 and under group. We have college students to young families to 40s, 50s.
We have some people who are 70s, 80s, 90s, so it’s a wide spread of ages. And that happened. We talked about how that would be the ideal and offering childcare and being family friendly is super important to bringing that to the table.
But we’re also relevant when it comes to what we’re offering, not Sundays, but socially. Giving back and volunteering to whatever city that the Oasis community is in, it appeals to most people, the wide age range.
Jacobsen: That’s interesting because then it leaves not having to cater to a population. It attracts a broad base.
Because some of the mainline churches in America, some of the mega churches, you can find attempts to present in the past or recent past, a hyper-masculine leader and church life as you find or did find in Mark Driscoll or Matt Chandler, or to present oneself as a “everyman” – so to speak, such as Rick Warren.
And that’s a barrier that you don’t have to overcome given the broad base you’re talking about. That’s exciting.
Austen: Yes, it is. It is.
Jacobsen: With any community, there will be the problems of a community. What do you find to be problems of an Oasis community?
Austen: It wouldn’t be anything unique to any other group of people. You organize a group of human beings and we’re all evolved beings as well. So, there’s the standard people dynamics, but we are board-governed.
So, we don’t have the vicious yearly votes that a lot of church organizations have; we purposely designed ourselves to be that way. You can be on the board, volunteer, and help and show us that you’re committed.
We can include lots of people on the governing board. That honestly has made a huge difference. In the church world, it’s brutal and vicious. But also, we have some incredible culture where lots of ideas are welcomed.
There isn’t a cult of personality; it doesn’t revolve around me. That’s been intentional. It doesn’t revolve around who the primary organizer is. It is team-led. I am one of the main people making Kansas City Oasis happen in the network at this point.
But still, it’s not the Helen Show by any means. We’ve been intentional about making sure that I’m not up front every Sunday. I speak maybe a couple times a year.
Jacobsen: So, I won’t be looking forward to any H Magazine coming around the corner – akin to Oprah’s magazine – that’s O Magazine.
Austen: Oh [Laughing]! No. But I don’t know; she does well with that. I would do my own personal venture if I did something that. That’s not the goal. We didn’t build the community with 1 person.
Jacobsen: Within Canada, we have a slightly larger non-religious population than America. I would assume or even assert that there are needs that are unmet for that community that an Oasis gathering, a Sunday Assembly, an Atheist Church, or a Secular Church might provide in that context.
Given the demographics, have you done any research into potential areas for expansion – if I can call it that – into areas of Canada that might desire it?
Austen: To explain the network side of this, the network was created simply out of necessity because we started getting so many people asking how they could do what Houston and Kansas City was doing after the Time Magazine article came out.
So, Mike Ellis and I sat down to discuss how we would empower the group: how do we do that? We still operate today in the sense that we are in for the long haul and slow organic growth. It’s not we’re purposively slow because we’ve grown fast, but we’re not out there trying to open new Oasis communities.
We wait for people to come to us. It’s set up to where people can say, “Hey, I’m interested.” We can talk with them, understand what it looks like, and put together a team. That’s hard to do. So, the burden then falls on more than one person.
If you can’t put together a team and aren’t self-motivated, it won’t work out. We’re all startups. We don’t have some rich history with trust money behind it, like churches do; it’s local led. We do give the infrastructure and do help coach, especially with the people challenges and understanding how nonprofits run – and boards.
There are a lot of details involved that we’ve figured out that are helpful in making this an easier thing to make happen. But we’re not out there trying to open any Oasis community that has not been initiated by someone or not even someone but by a team of people in a location.
Jacobsen: Who is a personal hero for you?
Austen: I must think about that. It depends on what sector.
Jacobsen: Within the context discussed, someone with either a secular or a formal non-religious bend who knows how to reach people. Someone who can reach out to people in an effective way without offending them.
That can bring people into a secular community if that is what the person wants.
Austen: Someone that is already doing that?
Jacobsen: Yes.
Austen: I don’t have anyone. I’ve met amazing people that I respect and that’s why having Gretta Vosper as part of the Oasis network is great. She has unique insight and experience with building community, but I don’t see it as necessarily any one person.
We’re the pioneers of this at this point when it comes to what you described. So, people, John Dehlin is an interesting voice for the post-Mormon communities, bringing him into the fold. The way I’ve looked at a lot of this and one of my skills that I do see that I have is I’m resourceful.
Although, I may not have the outright experience in many things. I’m good at finding outside resources or getting to know a network with other people who may bring a lot of wisdom to the table as we figure out what this looks like.
It’s never going to be a solid look because there always must be flexibility in our thinking and our approach. Because one, societies are always evolving and changing, but also the need to respond to what the community wants: what do the people want?
This is not “What does Helen want?”, but “What do these communities want?” and “How should they look?” So, I don’t know if I have anyone necessarily, but I have a ton of respect with the people that I get to work with, such as Gretta.
Jacobsen: I remember one person responded to a similar question in a recent interview that they don’t believe in heroes anymore, but they have people that they admire and respect.
Austen: That’s great; that’s wonderful. I don’t know if I’ve ever had a hero. Shockingly doing this after a couple years, it’s almost been 4 years, who you get to work with and dream about the future with some amazing wonderful people.
These diverse backgrounds, and perspectives and experiences on life. It makes life incredibly rich. It’s been wonderful.
Jacobsen: What are the values of Oasis? All communities have values, explicit or implicit.
Austen: People are more important than beliefs. Reality is the reason. Meaning comes from making a difference; be accepting and be accepted, and human hands solve human problems. These are our five values.
Having those, and having shared values is important to building community: if you don’t have that, it doesn’t give you something to stand on. But that is our goal; that is our filter. So, there’s a lot to be said for setting those as goals that we are now as people and how we interact with the world and how we look at life. This is it.
Most of those think this is it, but, then again, I have a feeling that there are quite a few people amongst us that are on the spectrum not necessarily heavily dogmatic. But the values are important. I don’t know if anyone else told you, but I can give you the logic behind what we do what we do.
Does that help at all? I don’t know if that’s the interesting article stuff, but this is the stuff when I talk to possible people who are starting communities, this is what we end up talking about.
Jacobsen: Please go ahead.
Austen: So, one of the things that makes us effective is frequent opportunity to get together. So, although yes, we do choose Sunday because at least in the American culture – I have a feeling it’s similar in Canada – it’s the time that’s built into our society to get together a critical mass of people of varying ages, especially families.
Otherwise, it’s a challenge. But creating that frequent opportunity to all have a shared experience, maybe to learn something, but then to have that launch out from there, you can check it out. It’s much less intimidating than going to a bar; someone’s house or a book club or a game night.
You must be one who is extroverted and okay jumping into the situation. By offering something on an ongoing basis, there is no question as to Sundays or whatever days. All of us are doing Sundays now.
It’s there. We’re offering it. Then we offer something people say is a cross between a Ted Talk and a house concert. So, we do 20- to 25-minute talks on all kinds of things because now we get to explore all of life and not one archaic book.
And that is appealing too. Then we get to learn things about local issues. We have a lot at Kansas City Oasis on racial justice issues, especially native to our city. So, we’ve had a speaker. He’s written a book on the history of racism in Kansas City. So, if we know where we come from then we can better figure out how to help maybe create change in our own city.
So, having those learning opportunities are great, the talks’ purpose is to create conversation. We’re not telling people what to think or believe, but to have the shared experience and give something to talk about in a conversation over lunch.
Then we bring in different live music. Every genre in every city is different. I would say that Texas feels like Texas, but we have a ton of jazz in Kansas City. It is something we’re well known for. We have a rapper. So, it varies drastically.
We had a band last week and then this Sunday is a rapper. And then the next week is the guy who sings while he plays the harp, it’s the most magical, wonderful thing ever. So, you get to also experience art, which is another part of the human experience.
So, if we can offer something great and have a shared experience, then it’s wonderful. Outside of Sunday, we are creating opportunities for people to connect socially, so different fun things. We’ve had museum meetups.
The standard things that a lot of secular groups have done, but not to the scale that we’re doing it. We want to create the opportunity to build relationships and get to know each other. We also launched a small group system.
It’s been a year and a half ago in the same way that a lot of megachurches do. My personal experience in church was that I made some of my closest friends being part of a small group. I was there thinking that there has to be some way we can use that.
All it is, you’re getting to know a smaller group of people in a home on a regular basis. We do 8 or 10 weeks for small groups now using Alain de Botton’s School of Life. The people don’t have to read or do anything beforehand and they’re all over the city.
So, this time we had 10 host homes all over the Kansas City Metro area and over the different days of the week and times. People can get to know each other even more and those have been an absolute hit.
Once we got to 150 every Sunday or so, I was worried people weren’t going to start connecting. That’s an issue that a lot of large churches have. Getting past that number can be a challenge because getting people to know each other in such a large group changes things, I was thinking, “Let’s try the small group thing.”
People have talked about that being one of the most wonderful things that have evolved out of being in Oasis. You get to know other people in your part of the city. Unlike a lot of churches who pull within a 10-mile radius, we are pulling within a 75-mile radius of our Kansas City Metro area.
We do a demographic survey every year to see who is coming and from where and all of that, so we have that data. It’s interesting. The different dynamics that we have trying to connect people is to build community; that’s why we exist. How do we build relationships?
And that’s our filter for everything we decide to do. Then we want to give back to the community because that’s part of our values. We do a blood drive every 3 months. The bus comes to our community center where we do our Sunday gatherings at.
People come in and out and donate blood. We’re one of the biggest contributors to that blood bank in Kansas City due to how we have it set up. It makes it so easy. Then we work with a faith-based organization that feeds and clothes the working poor.
Every month, we work with them and have a great partnership. They’re wonderful. They share our same values that all people matter and we want to help people regardless if you’re Muslim, black, white, gay, straight, vegan: who cares?
We want to help people.
Jacobsen: I appreciate taking your time.
Austen: My pleasure. Cool, that’s awesome. You’re the first person to reach out to all of us. I did notice because I got a couple of communities reach out to me saying hey this guy is contacting us, “Can we talk?” It’s fine.
I’ve had some strange requests lately that has made us now start to change my approach to responding to stuff. You followed one strange one that was, it was some weird Alt-Right thing that was unsettling. That they tried to manipulate us into talking with them.
It’s interesting here in the states now. it’s an alternative reality that we live in here. It’s partially horrific. We envy you guys in Canada.
Jacobsen: We’re the land of Margaret Atwood.
Austen: It’s a strange world we live in now. After the election, our attendance skyrocketed also. Everyone was in shock. In a sad way a lot of us are not necessarily getting used to it, but you do in some weird way. For the US now, with Trump’s America, we’re not a political organization, but we stand for people to be treated well above and beyond whatever their belief system is.
The whole thing with Trump and getting rid of the ability for refugees to settle here and discriminating against Muslims; people are more realizing their need for community more than ever. It did change things.
Things have been different this year. And it’s more of a way where we feel more than ever what we’re providing is so much more necessary than ever because our political system in the US is something, that’s for sure. I’m glad I have my community.
I can’t imagine going through this living in this country with Trump as president without my community. It’s been important in giving some element of hope because there’s little for a lot of us in the US.
We’re not giving up. Sometimes, it takes drastic and extreme things to wake up some people and to get involved. that’s starting to happen, so we’ll see.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/26
Leslea Mair is an interesting person doing incisive work on losing one’s religion, e.g. producing and writing for Losing Our Religion (2017). Here we talk about her, her ideas, and views on things. Enjoy.
Scott Douglas Jacobsen: So to begin, I want to lay a framework of where you came from so people know where you’re coming from when we have the full discussion. So in terms of personal family background, what was it?
Leslea Mair: I grew up in Regina, Saskatchewan, out on the prairies. My family belonged to the United Church of Canada. My grandfather was involved with the church. That’s interesting because it’s a progressive church and we were in a progressive congregation.
Nobody believed much of anything. You stand up and say the nice creeds, but you don’t put much into it. It’s all about how you interact with the world. The way you treat people. It’s basically the progressive Christians who say try to be nice and try not to hurt anybody.
That’s what I grew up with. I did have a relationship with a fundamentalist family in my early adult life, which was interesting. It was certainly informative; people think differently.
It was the first time I got up close to the more extreme religious end of the scale. So, I’ve always been interested by religious people because they believe in things in a way I don’t seem wired for.
Jacobsen: Can you expand on that in terms of not being wired for it? Is that something that you simply do not have an inclination towards or simply don’t experience it?
Mair: I think some people are more wired to belief and other people aren’t. If it doesn’t make logical sense to me, it’s not something I can put a lot of store by. As a young child, I thought ghost stories were pretty thrilling. It would be nice to believe in, but ultimately when I look at it, I have to look at it and say the evidence doesn’t stack up for that.
Some people, maybe, whether it’s nature or nurture, are more inclined to be more evidentiary in their beliefs and some people are more inclined to magical thinking. We all do a certain amount of magical thinking though, it’s something we all do. Some of us are more prone to it than others.
Jacobsen: Can you recall any individuals or pivotal moments that were of influence in terms of non-belief, away from the United Church of Canada?
Mair: I don’t think so. We never believed any of the supernatural stuff you deal with in church. So, I grew up not believing in the supernatural aspects of religion. So, there wasn’t any really. I guess you could say I’m a lifelong, deeply agnostic person, which is functionally atheist and have been my entire life.
So for me, there’s no personal shift to or from religion at all. But I find religious people interesting.
Jacobsen: I think that’s a good segue into Losing our Religion, which is a new documentary film about people who have lost their faith. So, I have three questions there. What was the inspiration for it? What is the content? And what was the purpose?
Mair: Well, the film is essentially about preachers who are not believers and what atheists do when they miss having a church community. So, the inspiration for it was general curiosity, which is a handy trait for a documentary filmmaker.
I read Dennett and Linda LaScola’s initial research paper, when it came out, and read about it. I thought, “Well, that’s interesting.” We’ve read lots of deconversion stories if you follow the atheist blogs, but hadn’t ever read a deconversion story of a preacher, someone who was actually in ministry.
So, I found it interesting. A couple of years later they came out with a follow-up study and people started talking about The Clergy Project. Realizing, it’s not a handful of people.
There are a lot of people out there who are active in ministry, basically, professional Christians and The Clergy Project covers more than Christianity: it’s Muslims, Hindus, Buddhists. and everybody.
They have all the major religions, Judaism as well. So, it was a big group of people. I thought there is something interesting about it. I wonder what that’s like. I contacted The Clergy Project and said I’m a documentary filmmaker interested in pursuing something about this.
They agreed to it. So, that’s where the idea came from. I read about it. I was curious. I wanted to find out more.
Jacobsen: If you look at the individuals who have made probably the most difficult decision in their lives to leave something where they thought they were there for life and, for instance, in a Christian context guided by God to do, become ministers, pastors, or preachers in the local Church, and then leave it.
What have been some of the more difficult recollections of the transition out of pastoral life that you can recall?
Mair: The hard thing transitioning out of being a pastor is because you’ve got the panic of having to find a job and redefine yourself. Because it’s not a job, it becomes an identity. Even when you are still in the job, you’re hiding what you actually believe.
It has a tremendous amount of stress to it. But when you have to leave, when you are redefining yourself, those are big questions. And they’re hard questions, and when it’s tied to your economic well being as well, and your family and social well being, it becomes overwhelming.
We followed a couple, Brandon and Jen Murphy through their being in the ministry, but not believing all the way through to getting their lives back on track after leaving. It was a tough time for them to go through. It was incredibly generous of them to let us in on a difficult part of their lives.
Jacobsen: Off-tape, we were talking about some of the ways in which that transition can be even more difficult because the individuals not only leave their community, but when leaving are still within the context of the theology – even within the language.
So, for instance, in the case of people who have left Islam, they become ex-Muslim. For those who leave Hassidic Judaism, they become OTD, or off the derech. In a way, it’s playing by the rules of the theology to the benefit of those that are still within the religion?
Mair: Yes, well, it’s interesting. Because when you stop believing, you’re still the same person you were when you were a believer. It’s one of the details about you have changed.
But people see when you do stop believing, especially if you’re a minister, they see that as a tremendous betrayal. They react badly a lot of the time. There’s a special cruelty saved for de-converts.
You can add up by ten times when it’s a minister. But what is interesting, they may have stopped believing in the supernatural, but the way they speak, especially with Evangelical people, has certain phrases and things.
Jen in our documentary describes it as Christianese. It’s funny because when you’re having a conversation with them. There are turns of phrase, Certain words have their own special meaning within particular religious contexts.
They don’t think about them. They’re part of the vocabulary. It’s interesting to think about how being part of a religious community does seep into us at almost a cellular level. We don’t even realize how invested we are with it or how it shapes us.
That’s part of the journey they’re going on even after they come out of believing in the supernatural.
Jacobsen: We both know of some public figures who have made the difficult transition in real time, in national news. People like Gretta Vosper, for instance.
Mair: Yes. Gretta is in our film. I was happy to have her there. She is a member of The Clergy Project and has been on their board of directors. Gretta is interesting because she is still in the pulpit.
She is not willing to walk away from it. Her congregation is fine with it. That’s the interesting thing. Who is not fine with it is the larger church organization in the United Church of Canada, which surprised me, having grown up within the institution. It never seemed to me like we were heavily invested in belief anyway.
So, Gretta’s struggles with the United Church of Canada are something interesting. But a lot of progressive churches stand to gain if they can find a way to start accepting some secular people into their congregation in a community sense.
Building the kinds of communities where secular people can feel comfortable because, quite honestly, churches are dying out. The numbers don’t lie. And the progressive churches are dying out faster than any other church.
So, they need to start embracing people who are embracing science. They say they do and to a large degree they do a good job of it, but they’re still hanging on to those threads of the supernatural that don’t make sense to people anymore.
It’s taking the leap into the next thing, which Gretta is pushing them to do. They’re fearful. We had a review in the United Church Observer. I found it funny because they didn’t say we were wrong or anything.
It was that I lacked nuance in my view of religion. I found that incredibly funny because it’s like “I’m not going to attack you on the substance of what you said. I’m going to say you don’t get it.”
I get it as much as the next person does and probably as much as many of your parishioners do. So, it’s interesting how they approach it. It’s not different from how a lot of church organizations reacted to Dan Dennett and Linda LaScola’s study on preachers who weren’t believers.
They said, “We knew that. It’s not a big surprise to us.” But they don’t want to talk about it.
Jacobsen: In a way, I feel that could be taken by analogy to a legal context, where someone knows an individual that they don’t like hasn’t broken the law, but they can say, “Well, they went against the spirit of the law.”
Mair: Yes, something like that. It’s a bit of a vague thing, “I don’t like where you’ve gone with this.”
Jacobsen: Because the documentary film only came out recently, what has been some of the early reactions to the film outside of the United Church Observer – so to speak?
Mair: That’s the only bit of negative review we’ve gotten. We’ve had actually quite positive reviews from lots of people. I haven’t heard much. Surprisingly, I haven’t heard much from people who are religious, or churches or people who are believers.
I haven’t had any of that feedback. What I get from people who are in the atheist community is they quite like the film, it’s positive; we’ve had lots of positive feedback. I’ve had a few people who are pastors or former pastors send me a message – either on Facebook or via email.
They say or write, “Thank you for making this film, this is great. It was so nice to see a story that is partly like my story out there.” So, there is a desire for people to have the conversation, to talk about what are other ways we can organize ourselves into communities.
What happens when you do stop believing? Where do you go from there? We tried to do that. We didn’t want to go into this thing saying all religion is bad, and religious people are stupid. I didn’t want to do that.
It’s been done to death quite frankly. It’s not a positive message. It’s not something I was interested in exploring. But the idea of “What now?” or “Where do we go from here?” appealed to me.
The more I talked to ministers who didn’t believe anymore, the more I realized they’re still ministers. Some of those ministers like Mike Aus, who started Houston Oasis, that are continuing to be ministers in a secular way.
I found utterly that fascinating. Bart Campolo is a humanist chaplain now or has been until recently. There are people doing things outside of the belief, who are still doing the positive things people get from religion. It was so cool.
Jacobsen: When you reflect on the set of reasons for individuals leaving the faith, whether as members in the pews or as leaders in the church in some capacity, what tend to be the main reasons for them leaving?
Mair: There’s never one reason. That’s the thing. People expect there to be some cataclysmic happening that drove them to make this change or this decision and it’s never one thing.
It’s the slow drip of this or that didn’t make sense, so they set things aside and then don’t think about it. They prayed for someone and they didn’t get better. For one of the people in our film, it was the day to day ministry stuff.
“Can you pray for me for something that’s fairly trivial?” And then seeing on the news terrible things happening in the world eventually making the cognitive dissonance unbearable.
Most ministers have a level of cognitive dissonance in their training. For a lot of people, the movement towards atheism or agnosticism starts in seminary.
Because you’re confronted with the historicity of the Bible. You’re confronted with things. You have to study the scriptures. You have to address some of those contradictions in the book.
So, a lot of people find seminary fairly traumatic. Then you carry that into day to day ministry, it’s a hard job. You’re dealing with people in stressful times a lot of the time. When a loved one is ill, when a loved one passes away, you have to be there for the family to get them through that tough time.
You’re also there for the happy times, marriages, the baptisms, and christening of children. All of the good stuff. But there’s times where if your marriage is in trouble, you’re going to go to your pastor.
Dealing with stress day to day grinds on a person to begin with, so there’s a high level of burnout, but you add to some of the cognitive dissonance. Often, you find people go, “I can’t buy it anymore.”
Or some of them will go from being more fundamentalist and move towards a more progressive Christianity, over a period of decades, they will find themselves at a point where they think, “That’s not a real thing. The God thing doesn’t make sense ultimately.”
But at that point, you’ve spent your whole life in it.
Jacobsen: What about for young people who themselves are on the fence? What kind of communities exist for them if they are reading this to reach out and potentially make that transition out of the faith if that’s what they desire?
Mair: That’s where the secular communities are starting up. The Sunday assemblies and the Oasis communities. Things like that. The humanist organizations are starting to put together regular meet ups.
They’re starting to incorporate elements of what we get out of Church. Gretta put it best when she said atheists don’t need church, what they do need is community. It’s true. We all need to feel like we’re part of a group. We’re social animals.
Talking to Bart Campolo, talking to a lot of people about how to build secular communities, what they talk about now, “I want to know there if is going to be someone to visit me if I go into the hospital.”
“I want to know someone will help me out if I’m going through a rough time.” So, the secular communities are trying to find ways to step into the role for people who are either agnostic or nominal believers who want to be more private about their belief or whatever.
These communities are open to everyone. Everyone is welcome. The West Hill United Church is a secular community more or less attached to a church organization, but everyone is welcome.
They base their community on loving your fellow man (or woman). That’s a tremendously positive thing to be putting out in the world. So, we’re going to see a rise of those communities.
We are seeing a rise from those communities right now. It’s actually exciting to see. Sunday Assemblies by the way, the way Sanderson Jones and Pippa Evans are going, are an absolute riot to attend.
They are so much fun. It’s a Sunday morning rave basically. Everybody is dancing and singing. It’s great, great fun. And why not?
Jacobsen: If you look at the landscape of Canada in terms of a lack of formal religious faith, as you noted, the writing is on the wall in terms of the decline of not only Church attendance but religious attendance generally.
Who are some individuals, outside of Gretta for instance, that stand out to you in terms of, not necessarily being direct leaders but more, thought leaders in the country, in Canada?
Mair: In Canada, that is hard to say. Because we are a little bit more buttoned down about this thing than the Americans, so we Canadians tend to keep it a little closer to our vest.
I’m not sure. I was excited to read in the news this morning our governor general got up and said let’s set aside belief in things aren’t real. She’s getting some blowback for it, but I was cheering.
It was great. As we see more and more of those kinds of people, the Chris Hadfields, the Governor General Julie Payette, we see more people standing up and saying, “You know what? We have to get down to brass tacks and start dealing with reality and start setting aside some of the magical thinking we do.”
Because it’s not all based around religion itself. There’s a lot of magical thinking. The shift away from religion is coming not towards atheism; there’s people who have replaced the idea of the traditional God and Jesus stuff with the universe or the energy fields.
There’s still mind-body split and all of that stuff. As we become more and more scientifically literate, that shift is going to continue people down the road to atheism or even deep agnosticism, which is more or less the same thing.
Is anybody particularly leading the charge? I don’t know. We should have more people leading charge. That’s an interesting question. I haven’t thought about that one very hard.
Jacobsen: For myself, when I reflect on it, I think of analogies to individuals such as Margaret Atwood. She was at a different time in the history of the country when she was growing up as well as becoming a professional writer.
However, a lot of her work focuses tacitly on women’s rights and the violation or oppression of women in various ways throughout history. She, as a methodology, takes individual points of fact in history and then reincorporates them like little puzzle pieces to make a bigger puzzle for her books such as The Handmaiden’s Tale.
These, in a way, speak to women’s rights through example, through writing. In a way, that’s a much subtler way to do things. That’s not getting up on a pulpit and speaking out. It’s getting into the veins of the society.
Mair: She is getting right into the nitty gritty of it. She’s finding a way of expressing it, expressing opposition to the religious oppression of women through her art. You do find that.
It’s a different way to approach it, standing up and going on tour like Richard Dawkins does – and more power to him. He’s one of the reasons that we’ve started having these conversations.
Now, we’re carrying them on to different levels and in different ways. We’re at an interesting point in history, where we can directly confront some things when she wrote The Handmaiden’s Tale.
Atwood was not in a particular point in time where this was an easy thing to directly address. Right now with what’s happening in Hollywood and with the Weinstein scandal, where we’re at with climate change and things like that, we have to start talking about things that are real because it’s our preservation.
The culture is going to be going through abrupt and rapid change and quite frankly, as a feminist of more decades than I would care to admit to, I’m happy to see this happening.
Jacobsen: I want to talk a little bit in conclusion about some of the social and legal privileges of religion in Canada. So, things like the religious exemption to anti-hate speech legislation, blasphemy law, and so on?
Statements about “sincere beliefs” or “reasonable accommodations.” Catholic school privileges, the anti-GSA in some Catholic education institutions in the country.
Even to symbolic ones like in the Preamble to the Charter of Rights and Freedoms, of the statement of the “supremacy of God,” and so on, do you think that as these discussions move forward, the ones you’ve noted, that individuals who are concerned about equality for those who lack a formal faith, that there could be targeted activism on some of these points?
Mair: A lot of things need to change. The fact we reference God in our Charter of Rights and Freedoms to me is absolutely ridiculous. When you get into that it’s a strongly held belief, so they can say that. Where is the acid test for that?
I can say I believe your skin is green. Your skin isn’t green. Sorry, that’s silly. Why should you accommodate me in that belief? That doesn’t make sense. You can believe what you want to believe, but you can’t expect to be unchallenged.
When it comes to something like hate speech, I’m sorry. There are things that are not socially acceptable to say; if you’re going to say stuff like that, there needs to be a consequence, especially if it’s the speech that genuinely hurts people.
That’s a deeply held belief of mine. I’m sure there are people who are going to disagree with my stance on that. It’s not in relation to my film, which was more about community and things like that.
We need to start having those conversations. How do we take stuff out of our legal documents? We still have a blasphemy law on the books. Why do we still have that? I know it’s mostly a historical artifact, but it can still be used against people.
We need to make some big changes. The atheist community and the secular community, because not all secular people are completely atheist, are starting to organize. It’s up to us to start pushing for those changes and start pushing for a world where people can be kind to each other and safe.
That’s what a lot of this has been about for me was, “Wow, let’s talk about communities of kindness. Let’s talk about places where you can come together and be safe. Let’s look at all of those because they’re so important.” It’s so important.
Jacobsen: Thank you for the opportunity and your time, Leslea.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/26
Scott Douglas Jacobsen: What was family background — geography, culture, language, religion/irreligion, and education?
Dr. Giovanni Gaetani: That’s a huge subject! Making a long story short, I can say what follows. Raised as a Catholic, I started questioning my faith at the age of 15. My “conversion” to atheism has been a slow, long, and gradual process, in at least 4 stages.
The first stage was the anti-clerical Christian one: without putting in doubt the existence of God, I started harshly criticizing the authority of Church, which I used to think betrayed the Christian message.
It was to better defend this message that I decided to read the Bible alone, without any intermediate, as an autodidact theist. What a bad idea it was! Indeed, this apologetic attempt ended up being the end of my faith in God. Why?
Because I found it impossible to keep together every contradictory message in the Bible — turning the other cheek with the fire-rain of Sodom and Gomorrah, the Plagues of Egypt with Jesus’s miracles, the commandment of stoning adulterous women with the ethics of forgiveness, and so on. “If this is the Word of God,” I thought, “I’d rather live without it…”
At the age of 18, I became an agnostic deist; that is, I still believed in a universal, superior principle whilst criticizing every revealed religion in the world. Anyway, this was short transitory phase.
When I went to the university to study philosophy, I realized that I could not believe in God, whatever I defined it. From that moment, I became an atheist; even though, today, I prefer to say, “I am a Humanist.” The difference is important for me. The problem in Italy is nobody knows nor uses this term. That’s a real pity! I hope things will change soon.
One last thing, it’s worth to be reported here about my bio. At the age of 25, I officially left the Catholic Church through a formal and legal procedure named “sbattezzo” — literally the act of “de-baptising”.
I’ve done it for many reasons, but one, in particular, I think it’s the most important: many people in the world can’t freely and publicly say that they don’t believe in God as I myself can do practically everywhere in Europe and in the UK.
My “sbattezzo” is a way to vindicate the freedom of belief and of expression many atheists and humanists in the world are deprived of. My plain reasoning is the following: if they can’t, I must.
Jacobsen: You joined IHEU in January, 2017. What have been some of the more startling developments in the IHEU community, even in your short time there What have you found out about the community and the things that we are dealing with?
Gaetani: Now, I had a closer insight into it. I can reasonably say that the international humanist community is a prism with hundreds of different faces. Every Member Organization has its own history, its own challenges, as well as its own way to carry on those challenges. However, we share the same roots and values, and have a common vision of life.
Concerning the progress we made, in these first five months, we have already launched two new amazing projects (the Café Humaniste and the ¿Qué pasa Humanista?). Also, we are preparing to launch other projects, while doing our best to help our 138 Member Organizations all over the world.
Jacobsen: How do you build the relationships for the rapid growth of new ties and strengthening of the existing ties in your new position? Also, as the growth and development officer, what tasks and responsibilities come with this position?
Gaetani: We are trying to let the IHEU speak in as many languages as possible, because we must be proactive in our efforts to globalize and reach potential humanists wherever they are in the world. That’s why we have already organised three events in Spanish, one in Italian, and soon other events in other languages.
My professional task is to implement IHEU’s Growth and Development Plan, a three-year plan that targets three regional priorities (Latin America, Africa, and Asia), and includes many different, interesting projects. As an example among the others, we are developing an “How to start a Humanist organization” guide, which is part of a bigger four-section guide — coming soon…
Jacobsen: How does the mainstream religion in America historically view and treat women, especially in the light of modern rights such as general women’s rights and reproductive rights?
Gaetani: You say America, but this is valid worldwide.
I am a feminist, so I cannot but be drastic on this precise point. I could literally spend hours discussing how sexist all religions are in themselves. Even so, rather than focusing on this, I prefer to work with women and men to build together a Humanist alternative, where all human beings are respected in and of themselves, regardless of their gender identity, sexual orientation, nationality, ethnicity, beliefs, and so on.
Indeed, both the feminist struggle for women’s right and the LGBTQIA movement are part of the bigger, thrilling Humanist challenge.
Jacobsen: Women’s rights, especially reproductive rights, in the world are under direct, and indirect, attack. How can grassroots activists, legal professionals, and educational professionals, and outreach officers fight to maintain those new and fragile rights from the historic norm of religious violations of women’s bodies?
Gaetani: That’s a complicated question, which nonetheless demands an urgent, unavoidable answer. First of all, all activists need to understand (and spread) the idea that today no one can sit down and wait for the world to change.
Those who do it, claiming that they are doing “nothing wrong,” are automatically standing on the regressive side of the struggle. It’s like an enormous tug-of-war. Many nihilists or “indifferentists” sit innocently on their hands, claiming that every progressive effort is impossible or useless.
They don’t understand that in this way they are rowing against progress — and that, yes, they are actually doing “something wrong.” Neutrality is impossible today. Everyone has to understand that nihilism is an enemy of Humanism at the same level of religion, as I stressed in a short article for Humanist voices named “Stay Human, go Humanist. Sketches for a Humanist manifesto.”
Concerning the feminist cause, it’s all about education and reeducation. We need to educate the new generations to respect women, but, at the same time, we need also to extirpate in our own souls all sexist behaviours, often hidden in our daily routine behind a facade of innocence.
Jacobsen: In April, 2016, you earned a PhD in Philosophy from the Rome “Tor Vergata” University. The thesis: “If you want to be a philosopher, write novels. The philosophy of Albert Camus.” What was the research question? What were the findings? Why did you pick Camus? He is, after all, a little depressing.
Gaetani: A little depressing? That’s simply wrong — one of the many persistent commonplaces on Camus! My thesis was simply an attempt to debunk all these myths about Camus “the existentialist” (false), Camus “the nihilist” (false), Camus “philosopher for high school” (false too), Camus “crypto-Christian” (outrageously false), etc.
If you want to read something funny that I wrote on the subject, have a look at “The noble art of misquoting Camus — from its origins to the Internet era”, an essay where I listed and debunked the most absurd internet misquotes attributed to Camus.
Going back to the “depressing” Camus, my advice is to read Nuptials, or theincomplete novel The first man, or simply the last chapter of The myth of Sisyphus, who is a truly humanist hero by the way. Then you will understand why I picked up Camus — why I was and I still am fascinated by the “invincible summer” at the hearth of his works.
Jacobsen: You have a substantial academic background with publications in English, French, and Italian — once more on the delightful subject matter of Camus, though depressing extremely fascinating as a philosophy — on not only Camus but Nietzsche too. Why Nietzsche too?
Gaetani: As atheists and as humanists, we owe so much to Nietzsche, even though we turned our back to him. What I just said about Camus equally applies to Nietzsche, his philosophical master; in fact, many stupid commonplaces ruined and still ruin Nietzsche’s image — first and foremost, the absurd story that wants to classify him as a “precursor of Nazism.”
On the contrary, I think that Nietzsche is one of the most lucid and visionary philosophers ever. The proof is that today one cannot philosophize without taking into account his philosophy. It’s either with him or against him, but not without him.
Jacobsen: Some other academic subject matter focuses on liberalism, pluralism, and secularism. Why these topics? What are some of the main ideas within these topics explored? What are the arguments put forth? What one most interest you?
Gaetani: Oh well, this could be enough for a whole lesson! Last year, I wrote an article in Italian named “Atheist, Secular, and Liberal: three definitions for a vocabulary of moderation.” Luckily, I have translated the paragraph where I resumed in few words my “personal definition of liberalism”.
I think this could be a good starting point to understand my position. There is also a more specific article where I discuss the relationship between secularism, liberalism, and pluralism, but I still haven’t translated it.
Jacobsen: Who is a personal hero for you?
Gaetani: I won’t say Camus because the risk is that readers would think that I am a maniac — which is true in some ways.
Jacobsen: [Laughing].
Gaetani: So, to avoid this accusation, I would say Bernard Rieux, the protagonist of Camus’ The Plague [Laughing].
Jacobsen: You worked for the Italian Union of Rationalist Atheists and Agnostics (UAAR). What did you do? Why work for them? How did this benefit the rationalist community and you?
Gaetani: I volunteered for UAAR from 2013 and I still do it, even now that I moved to London to work for the IHEU. I volunteer for UAAR because I cannot sit on my hands and whine while Italy collapses, as practically everyone in my country loves to do.
I once wrote an ironical but serious article on my blog about these mythological figures — “Where is UAAR going? The perfectible atheism and the impossible innocence” — but unfortunately it’s still untranslated.
Everything started in 2013 when I won the UAAR best thesis prize with my work on “Nihilism and responsibility at the age of God’s death in Nietzsche and Camus.” After this prize, I have done many things during the years.
I wrote some articles on philosophy, atheism, and secularism for UAAR’s blog “A Ragion veduta” and for UAAR’s revue “L’Ateo.” I have been involved in first person in the youth section of UAAR, representing it in two IHEYO events — once in 2016 in Oslo for IHEYO’s General Assembly, then in 2017 in Utrecht for the European Youth Humanist Days.
I created a series of philosophical pills on atheism, named “Ateo ergo sum”. I conceived the contest “The devil wears UAAR”, where I am also participating in the improvised guise of graphic designer with this artwork. I also wrote an anthology on “philosophical atheism for non-philosophers” which soon will be published by “Nessun Dogma,” the editorial project of UAAR.
Jacobsen: What is your main concern for IHEU moving forward into 2017–2020? How about into the next decades?
Gaetani: Next decades is too far to make any reasonable forecast. From my humble point of view, the only appropriate horizon is the constant effort we are daily making to ensure the fastest and fullest growth and development of Humanism worldwide.
Still, if you insist, I can tell you that my small utopia is that in the next decades the word “Humanism” will be recognized worldwide, so that there won’t be anymore the need to explain to everyone what “Humanism” is and what does it mean to be a humanist.
Jacobsen: What are the future prospects for the fight for the most vulnerable among us and their rights being implemented, such as women and children (globally speaking), because — as we both know — there are some powerful and well-financed people and groups who hold rights in contempt of the advancement of their theocratic endeavours?
Gaetani: All Humanist organizations have to understand that, against these regressive and theocratic “colossuses” you alluded to, the mere self-financed volunteering is not enough, and that it is necessary to have a more structured, well-organized, strategic approach.
Money counts, especially in the charities world I would say, where every dollar counts twice given the scarceness and the instability of resources. That is why the IHEU has just launched a crowdfunding campaign named “Help us protect humanists at risk.”
Think about it: in 13 countries in the world the apostasy is still punished with death penalty. To help those humanists in danger, the IHEU and its Member Organizations cannot simply rely on goodwill: we need to be efficient and to act decisively, but without resources this would be simply impossible.
Jacobsen: Any feelings or thoughts in conclusion?
Gaetani: As you can see I am a quite prolix person, especially when I talk about these kinds of subjects. But I need self-control, so I will just thank you for this interview. It was all my pleasure.
Jacobsen: Thank you for your time today, Giovanni, was an absolute pleasure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/25
Scott Douglas Jacobsen: What are the current biggest threats to secularism on campus?
Professor Michael J. Berntsen: Anger and insulation. Most campuses have provisions for free-speech, but people’s anger and inability to listen to unpopular thoughts have threatened those policies. The main issue is that Americans have confused unpopular with controversial and illegitimate. For example, anti-vaccinations have no right to speak in public forums because their views are unsubstantiated just as a science teacher should have no right to teach creationism. This denial of speaking is not a violation of free-speech because they are free to believe and speak in other private and public forums. The real issue is that in public education spaces, we should welcome controversial and unpopular views that have foundations in reason, measurable research, and experimental validity.
Another example I always provide is Take Back the Night events. Organizers would be irresponsible if they invited a rapist to speak. This form of exclusion is not censorship, but rather a logical omission. We don’t need to hear the side of a rapist. A rapist lost all rights to participate in public forums by committing one of the most disgusting violations. This idea that every side has to be included is a form of fanaticism. Logical reasoning would deduce that educational spaces require educated and reasonable voices. The blend of expertise and common sense is crucial to protect fundamental freedoms.
We are at a crucial time in American democracy in which we have to define exactly the parameters of free-speech since many people are confusing it with chaotic-speech. Groups who seek to pervert free-speech into an anarchical extreme will do more damage to secularist freedoms than religious zealots.
Other threats carry over from American culture include what I call Machiavelli Christianity and the return to Romanticism. Machiavelli Christianity is demonstrated by Christians voting against public safety in order to preserve strict dogma. All the outrage against needle programs and marriage equality and transgender rights produces terrible laws that threaten the safety and freedoms of all. Under Mike Pence’s leadership, Indiana experienced an AIDS epidemic that should have drawn compassion from Christians, yet this issue was abandoned given Pence’s push for supposed religious freedoms.
The return to Romanticism is another overarching threat. Even though Steven Colbert parodied this sentiment over a decade ago, the notion that emotions are more trustworthy and truthful than facts. This impulse explains why people are quick to believe fake news and so quick to reject expert opinions. This aspect is linked with Machiavelli Christianity. There is a certain arrogance inherent with believing that you know the truth above the rest of the world. This idea parallels the notion that personal instinct is greater than other people’s perspective.
Jacobsen: What are perennial threats to secularism on campus?
Berntsen: Not comprehending that atheists are good people and thinking all secularists are atheists. These confusions hurt all of us who think complexly and embrace all sorts of secularist philosophies. I’ve known many heathens and humanists who would love to join the SSA, but think it’s an atheist club or fear others will assume their affiliation will mean that they are atheists, which threatens creative and productive collaboration.
Jacobsen: What are the main social and political activist, and educational, initiatives on campus for secularists?
Berntsen: This aspect depends on the needs of the school. Establishing Secular Safe Zone allies is a great start because it can educate all members of the university communities.
We should also copy the Secular Safe Home programs in areas where children and young adults are abused for questioning religious leaders and ideas.
Ultimately, we need to stay visible at all costs. While many of our billboards around the country are vandalized, we need to keep putting them up. Right now, placing “Thank You, Jesus!” signs are everywhere, so we need to counter with “Thank You, Science!” ones. Any initiative should attempt to showcase the importance secularism had on American history and its necessity to unify American citizens in the 21st century.
Initiatives that rely on collaboration are the most essential and will be the most successful because doing so immediately eradicates the notion that atheists are militant.
Jacobsen: What are the main events and topics of group discussions for the alliance on campus?
Berntsen: Types of events also depend on the campus. Holding events that are open to the public and campus are crucial. The UNCP SSA held a “History of Witches” lecture on Halloween, we hosted a “Gender in Advertisement” debate, which we organized with the GSA and Gender Studies department. We also hosted a “Truth about Evolution” night with the Episcopal student group, which helped to show the scientific proof why creationism couldn’t actually work. Again, for any secular group on campus, aiming for collaboration is indispensable in promoting and maintaining the group.
Jacobsen: How can people become involved and maintain the secular student alliance ties on campus?
Berntsen: The best way is to establish sustainable resources on campus and share responsibilities. If a faculty member wants to establish a Secular Safe Zone, be the founder and go-to expert, but don’t be afraid to co-host training sessions with colleagues or students. Make sure there is someone to take up any activities if you leave. The same applies to students. Even if you don’t have someone in mind when you first start out, make sure, as the group grows and catches momentum, that you inspire the members to become leaders. Embracing the small steps and small victories is a great way to avoid being discouraged, so you can keep on keeping on.
Jacobsen: Any feelings or thoughts in conclusion?
Berntsen: Thank you for all, you do!
Jacobsen: Thank you for your time, Mike.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/24
Scott Douglas Jacobsen: What personal fulfillment comes from it?
Professor Michael J. Berntsen: Raising awareness and seeing people embrace new ideas motivate me. Since I became advisor, 42 faculty and staff members as well as 14 students have trained to be Secular Safe Zone allies. These training sessions offer a chance for like-minded people to share their ideas and stories as well as opportunities for unlike-minded people to learn more about others, producing many moments of enlightenment. My greatest joy is when I can dismantle preconceived notions, stereotypes, assumptions, presumptions, and misguided opinions. When people realize that atheists have similar moral codes and identical views concerning the importance of family, they empathize and understand who we are, which is an important step in moving from ignorance to tolerance to acceptance.
Jacobsen: What are some of the more valuable tips for campus secularist activism?
Berntsen: Avoid ever being concerned with numbers. Whether one person or a thousand people attend, embrace the people who can help you grow and your organization.
Plan events you want to attend. Think as a group and organize events that everyone is excited about.
Attend the SSA conference each year to generate and refresh the passion for your group and your sense of activism.
Despite how many other groups may behave or believe, campus is a place for exchanges, but not for conversions. Secular activism on campuses should be meant to educate and create useful dialogues rather than bent on changing people’s minds.
Jacobsen: What have been some historic violations of the principles behind secularism on campus? What have been some successes to combat these violations?
Berntsen: The main issue is the prayer disguised as an invocation at every commencement ceremony. While it is inclusive to cover anyone who believes in higher powers, it still represents how religions attempt to dominate public spheres. This fight is ongoing.
Overall, our UNCP campus has not suffered heavy violations. While our students have had issues with family and friends, they have always felt comfortable on campus. The only time we encounter resistance is in an immature, passive way. Whenever we post flyers on campus, they are inevitably taken down. Campus police and the administration are aware and concerned about this juvenile form of protest, but it continues to happen at times.
Jacobsen: What are the main areas of need regarding secularists on campus?
Berntsen: Enthusiasm and perseverance from students are essential. Students need to celebrate their secular philosophies and be confident in sharing them, which is why the SSA and other such groups exist. If students are interested in forming or reviving an SSA affiliate, they must continually inspire students from each year to join and show the group’s relevance.
Depending on area, secularists need confidants, friends, and mentors to be visible. While proclaiming one’s secular tendencies and identities can be risky for many, each one of us must normalize secular thoughts and actions.
The greatest challenge is making people understand the secular spectrum and encouraging them to think of atheists as people rather than god-haters. The crux is that certain dogmatic and fanatical groups cast atheists as the ultimate sinners, so there is a certain difficulty in finding common ground and helping them perceive atheists as human. I’ve met a few Southerners in North Carolina and Louisiana who are openly gay with their family, but will never reveal their atheist beliefs because that would permanently destroy any relationship.
Jacobsen: What is your main concern for secularism on campus moving forward for the next few months, even years?
Berntsen: Popularism or populism, depending on which word you prefer, and blind faith are the highest threats. While secularism is on the rise in Western cultures, America will be a believer’s battleground for decades to come. Political leaders in many states continue to push evangelical agendas even when religious leaders unite against bathroom bills and anti-abortion bills disguised as building regulation bills. I am worried that many students in oppressively religious areas will remain silent and hidden. I fear they will let others speak and shout even when their falsehoods and emotions poison the public discourse.
“Have a Blessed Day” exemplifies the current trend of over-extending church into the public sphere. This phrase was not common before the 21st century. Now, everyone feels obligated to say it rather than “have a good day.” Most people say it because it is normal to them now. When others, such as myself, politely confront them by highlighting its unnecessarily religious connotation, they simply respond, “that’s how things are done.” If people can be convinced that bringing religion into all sectors of conversation from a cashier’s good-bye to closing a deal to a friendly thank you, even more dangerous dogmatic ideas can permeate the American consciousness on campuses.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/24
Scott Douglas Jacobsen: You have been in some of the Canadian news cycle over blogging what you term a two-tier system with some educational provisions inaccessible to families with tight budgets.
The province made an announcement about cuts to school fees, especially with two sons riding on the Edmonton Transit Service or the ETS. However, only some students qualified for free or reduced-cost ETS access.
What happened? What was the rest of the context for you?
Lita Bablitz:No actual changes came of my blog/concerns. I hope I was heard. The Education Minister has advised that I “stayed tuned” for further initiatives.
I realize the Province isn’t made of money I just felt that ignoring the incredibly wasteful 2 public board system and all of it’s cost redundancies while simultaneously creating financial barriers to any kind of choice was a huge step in the wrong direction.
It effectively created a 2 tier public system; the very thing most Pro-Public Education advocates fear most.
The issue of choice is complicated, but there must be some common sense number somewhere between offering no choices and offering a vast array of (often pedagogically and developmentally inappropriate) programs because public boards are competing with publicly funded faith-based boards for students.
Furthermore, programming choices should be accessible to all. They missed an opportunity I think.
Jacobsen: What was the target of the blogging – awareness, frustration, change in funding dynamics, and so on?
Bablitz:I blog to work through issues for myself. I have written blogs on many things ….. from Colonoscopies to parenthood to politics. Some get read by 10, some by 2000. If I say anything that resonates with anyone or helps them make sense of something they are worrying or wondering about then I am happy.
But I write for myself. My blog is not monetized …. is that the word? I simply find I stew and agonize over things less if I can sort out a way to express my thoughts.
Jacobsen: As you dished out $940, how did this affect personal budgeting if I may ask? How does this impact families with even less money for transport?
Bablitz:We live pretty close to the bone financially but we were able to pay the $940 and keep our boys in French immersion. However, I was terribly worried that it would be deciding factor for many families leaving.
We feel very fortunate to live as we do so I don’t wish to seem like I’m complaining about our life. We are so very lucky. It just seems we never get ahead and there is always ‘just one more cost’.
We have only one car, and neither my husband nor I drive to work often, we walk or use transit. We rely on transit for our kids to get to school. I am certain the added cost would be too much for many families to juggle.
It sent a clear message that choice was only for families who could afford the additional cost or afford to have a parent drive them.
Jacobsen: Now, with respect to two-tier systems, and as you well know, there exists debate around the Catholic and non-Catholic school systems in Alberta – and in other places throughout the country.
What is your own angle on this? How do you feel or think the situation is progressing, especially with organizations such as IDEA emerging with prominent educational names, including David King, Patricia Grell, Marilyn Bergstra, and others, coming to the fore?
Bablitz: I think it is time to end publicly funded Faith-based education. Churches have protections and guarantees under the law. Individuals have personal religious freedoms within the law.
But there is no rational reason to continue funding a Faith-based school system. And unfair to only offer it consistently to one Faith. It is an institutionalized privilege and we need strong leadership to end it. It’s time.
However, I think people can be very resistant to change and it must be done respectfully and with a focus on equality, fairness, science, and public good. But continuing to do something just because we always have is no reason to continue.
Sigh, it’s going to be a tough battle but well worth it I believe. A strong, inclusive, secular school system with help build “we” where there has been “us” and “them”.
Jacobsen: As this seems like an inflection point in the history of education within the province of Alberta, where can people across the country look to become involved, whether to donate finances, expertise, time, or contacts?
Bablitz:I honestly wish I knew.
Jacobsen: Any final thoughts or feelings in conclusion?
Bablitz: We have to do a better job promoting secularism. I think people of Faith often believe secularism is somehow nihilist and lacking in all values. I get very frustrated by that. Studies are certainly showing that isn’t the case.
A secular society can create a rich set of values and ethics, still respect and protect religious freedoms within the law, and function from a confident position on scientific and social matters.
Jacobsen: Thank you for the opportunity and your time, Lita.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/23
Faisal Saeed Al Mutar founded the Global Secular Humanist Movement and Ideas Beyond Borders. He is an Iraqi refugee, satirist, and human rights activist. He is also a columnist for Free Inquiry. Here, we continue a series together.
Scott Douglas Jacobsen: When it comes to a recent speaking tour, you traveled to Canada. You had concerns about the rise of some backlash movements. Where does this concern come from? What is the nature and character of this backlash movement?
Faisal Saeed Al Mutar: So, there is a talk that I did at CFI-Toronto with Al Rizvi. It was a result of research in an article by Thomas Friedman called “America is Being Europeanized.
In this era of polarization, especially around immigration and extremism, in this rise of anti-globalism, pro-protectionist policies, these polar opposites are feeding into each other.
Both, to some extent, need each other to survive. They need each other to continue rising. Many people dismiss my concern as Canada being more educated and less crazy than the United States. We are seeing even places like Germany, where the AFD have won some seats in the parliament.
In France, you have Marie Le Pen. So, there are many European countries and the United States – where Trump won the presidency and also the Republicans won the Congress. This is a concern that many people have.
Many people make a comparison between Obama and Trudeau, as you noted before the interview. Nobody thought that someone like Trump could rise after Obama. But I think this is a result of many people living in a bubble.
I live in New York. Many people are Democrats. Many of my friends too. They do not have even really strong negative views of Obama. But if you go to other parts of the country, Obama is the equivalent of Satan.
Jacobsen: [Laughing].
Mutar: It didn’t take much for these people to get mobilized, especially in the States because there is the electoral college – so it is not just popular vote. Places like Wisconsin, Pennsylvania, and Michigan, some of these people are completely pissed off at Obama, the Democrats, and the DNC in general.
It didn’t take much for them to become happen. So, that can happen in Canada as well. I do not think Canada is some special place away from partisan politics.
Jacobsen: So with an educational bulwark that could prevent some of the nastier aspects, what would be an analogy to bridge that conceptual gap through an example?
Something that happens in American from former president Obama to current president Trump as from the transition from prime minister Trudeau to whoever becomes prime minister next if indeed this becomes someone who appeals to people of a Far-Right bent.
What would be some signifiers or indicators of this reaction?
Mutar: There is a movement of anti-globalism rising up, constantly. In America, we have Alex Jones. In Canada, you have Lauren Southern and Rebel Media. They are gaining momentum in one way or another, but not mainstream momentum.
Those are indicators that some of these voices are being listened to. Some of these people like Trump. It is possible. I think Trump is an exceptional case. He is unique in a way in his craziness. I think that a possibility is similar in a sense of protectionist anti-globalist, probably anti-immigration and pro-travel bans, ‘pro-Canadian culture’ or ‘Canadian values.’
Like what happened in Montreal, where people have to say bonjour while entering a restaurant, I don’t know if you have heard of that.
Jacobsen: [Laughing] I haven’t.
Mutar: If there is that transition, I assume many people who are the Trudeau supporters will be in complete shock when that happened. You will probably be shocked that there are many people who do think that.
We have many protests such as the women’s march in America. There are probably protests every week across the Trump towers in the country. We have one group who is disappointed and another group that is happy that the other group is disappointed. With Trump, this is a revenge. To me, that is quite obvious.
Jacobsen: Does this come from making the other side ‘the Other’ – so you can go along with your party line?
Mutar: I have witnessed, over the past year or so now, how many – as you know, I work in the international affairs world and have an organization focused on that – relationships I have seen torn because of how different people see these candidates from the different political points of view.
There is a lack of empathy for the other side, “You are voting for a rapist, a criminal.” Same for Hillary, they said, “How could you vote for a criminal?”
That has probably been happening on pro-choice or pro-life, where one side sees the other as pro-killing babies and the other sees the other side as anti-women. It mostly devolves into personal attacks and ad hominem.
Nothing generally good comes out of it, seeing the other side as the Devil. That is why it is hard when I do public speaking engagements and speak to different crowds, Liberal and Conservative.
As you know, I have views from both sides. So, it doesn’t take much for me to piss off people if they see me as from the other side. If the conservatives see me as liberal, or if the liberals see me as conservative, they shut down all of their listening.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/23
Jacobsen: To begin, what was life like growing up, developing into adulthood?
Kuya Manzano: I was 10 years imprisoned in a Catholic boarding school. So I had ample time to learn how the Bible works and how priests operate. Church in the morning and night, every day.
Jacobsen: How did you find the Raelian movement?
Kuya Manzano: I love controversial people who are brave enough to go against the grain and fight the conservative madness that the Catholic church has dominated the world with. So, I found these crazy Raelians and I started learning more online. Because I am an Activist Atheist and they are too and they are taking real actions around the world.
Jacobsen: What eventually convinced you on the logical coherence and empirical veracity of the faith?
Kuya Manzano: If you read the books by Rael it makes way more sense than any other religion out there. No miracles, no magic, just science, technology.
Empiric is kind of confusing. ‘Cause even the things we think are true, proven through science nowadays, might change. Science is always correcting its mistakes, therefore, science is always wrong. Though it is nicer to stick to science than to magic. Bravo for correcting the scientific theories whenever there is a new truth discovered.
I wasn’t there when the world was created. I wasn’t there when the UFOs abducted Rael. It just makes sense, pretty possible. And fits my logic more than other explanations out there.
Jacobsen: As a way of life, what are its theories about the nature of the world and our origin, and recommended ethic for how we should behave towards one another in the world?
Kuya Manzano: This is the best part and why I embrace the Raelian philosophy, because of the values it brings. Just love one another, give freedom to your partner, be free with sex. We are pro-peace, female rights, gender equality, meditation, health, cloning, automation, happiness.
Everything has a creator, things that happen by accident can’t be so complex as a chair, a computer, a human, a fish.
We believe everything is eternal and infinite and that matter is recycled. And the Elohim, the extraterrestrial race that created us also modified the planet a little and created different kinds of life forms in a laboratory. Same as others did with them before. The process in infinite, cyclical. No beginning and no end.
Jacobsen: Now, your position is “Raelian Life Guide.” What do you do in that capacity? What are some of the downsides of the work that you do, e.g. violent or verbally abusive interactions with people who do not believe and may even be anti-Raelian to an aggressive degree? What are some of the upsides, e.g. personal fulfillment in helping others in some way within the constraints of the Raelian ethic?
Kuya Manzano: As the national guide for the Raelian movement in the Philippines, I can introduce new members, take decisions on actions to be taken by the group, communicate with the international structure.
I find more aggression from the Atheist community than from the Religious one actually. We are an Atheist religion and hope to get respect from both sides though. Some atheists think we replaced gods by aliens but here there is no praying, no worshipping, no commandments (just loving yourself!).
Upsides, I find hundreds. It totally changed my life for the better. We focus on building happiness. A vital need, I see a certain lack within humanity around the world, whatever belief or lack thereof.
We teach how to be happy, healthy, how to meditate, and philosophy – and personally, I even teach people how to be wealthy by applying the Raelian principle of Paradism (paradise on Earth where all work is done by automation and we can just enjoy life).
Jacobsen: Any final thoughts or feelings in conclusion?
Kuya Manzano: I love the Atheist community. I thank you for your activism. I am an activist Atheist since years ago and I personally host many events of different Atheist organizations here in the Philippines.
Before becoming a Raelian, who is an Atheist, I was a regular Atheist for 20 years. Now, I am still an Atheist. I have a life guide that makes me and others happier.
I invite the Atheist community to read the messages from Rael at http://rael.org free books download.
And to follow the social media of the Philippine Raelian movement
https://www.facebook.com/raelianphilippines/
https://twitter.com/raelianpinoy
https://www.instagram.com/raelianpinoy/
Thank you so much for this opportunity.
Love and Infinity!
Jacobsen: Thank you for the opportunity and your time, Kuya Manzano.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/23
Was there a background in secularism for you? What were some seminal developmental events and realizations in personal life regarding it?
Berntsen: While I spent my early teenage years as an active youth leader for St. Cecilia Church in Rockaway, NJ, I started questioning religion once a friend came out as a lesbian. She was even more involved with the church than I, but the priest treated her crisis of identity and faith with flippant answers. Here was a person devoted to the Catholic faith, yet the priest reduced her to a cliché. No matter what she would say to the priest, he repeated the same response, “It’s okay to be gay, you just can’t act on it.” She would bring up scripture, talk about footnotes, discuss how there’s no real mention of female homosexuality, but it was a monologue rather than a dialogue. She needed someone to talk to and with, but, since he was driven by strict dogma, his version of helping came off as insincere and unintellectual. My initial frustrations with religion begin with her experience.
I also have a few gay cousins who are kind, smart, and hilarious. My version of God would not send them to hell for a seemingly arbitrary reason. The God I wanted to believe in could not be found entirely in any sacred text. At this point, I started piecing together a god much like Frankenstein and his creature. As I read Buddhist, Taoist, Muslim books, I could see ideas that had potential, but the ghost of judgmental dogma always eclipsed the calls for enlightenment and peace. Some group or some simple act would inevitably lead someone to the underworld, which always seemed silly.
The idea of Satan, too, made no sense to me. If Satan punishes those who have turned away from God, he must be working for God. Why would Satan punish people who are on his side unless he is a demonic secret agent? I did not need to believe in a devil to know pure evil. Corrupt politicians, gangs, drug lords, human traffickers, and other such base people were doing much more real damage to my state and to the world than any red hot fallen angel with hipster facial hair.
The more I investigated reason and science, the more I realized that a just society could build its structure on rational laws, promoting logical discourse and decision making. The notion that people do good out of fear of being punished or out of some promise to live forever in a paradise seems rooted in selfishness or self-centered desire. More meaningful actions come from critical thinking.
Jacobsen: You are the faculty advisor of the University of North Carolina at Pembroke SSA. What tasks and responsibilities come with the position? Why do you pursue this line of volunteering?
Berntsen: The most important responsibility is acting as a mentor. The first year I became the advisor, we had students whose parents kicked them out when they came out as atheists and students who lost friends when they revealed their atheist views. The students provide the friendships they need, so my job requires me to cultivate their philosophies, to ensure they respect all beliefs, and to guide them to mature decisions and directions concerning their campus presence.
The other tasks include the bureaucratic elements of the club, making sure they follow a budget, adhere to university policies, obey national SSA guidelines, respect each other since each student varied within the agnostic and atheistic spectrum, and plan events that entertain and educate.
The background responsibility, of course, is making sure students have someone on campus who will defend their beliefs and protect them if people start to harass them for speaking out. Luckily, the UNCP campus has a culture of civility, so blatant harassment was never a problem. We have an Office of Diversity and Inclusion, which has succeeded in providing a campus community that promotes open dialogues.
I pursued this opportunity when students ask me to be the advisor because my job as a teacher is to support all intellectual pursuits and encourage personal development. Since atheists and non-theists are marginalized and encounter varieties and overt and passive discrimination, I believe it is my job as an American to protect this group and make sure they have equal opportunities to promote and present their voices.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/23
Scott Douglas Jacobsen: Humanist Hub was founded on January 1, 1974. What have been some of the main developments in its growth and outreach to, and activities for, the humanist community?
Rick Heller: The Humanist Hub was founded as the Humanist Chaplaincy at Harvard. The founding chaplain, Tom Ferrick focused on serving the needs on nonreligious Harvard students. Greg Epstein has been the Humanist Chaplain since 2005, and expanded the mission of the organization to serve the needs of the nonreligious in the Boston area regardless of academic affiliation. He also raised funds to add staff, which currently stands at four, both full and part-time. We have also leased a space in Harvard square where we hold community gatherings on Sunday afternoons, which we livestream on Facebook.
Jacobsen: As the current operations manager at Humanist Hub, 1) any previous positions within the humanist community? If so, what? Also, what tasks and responsibilities come with the position of operations manager at Humanist Hub?
Heller: This is my first position within the humanist community. My only programmatic role is that I lead weekly mindfulness meditations. Other than that, I handle bookkeeping, purchase supplies, and schedule meetings and events.
Jacobsen: When Humanist Hub talks about being a place to connect with others, make the world better, and for evolving as a human being, what do these mean to you, in an abstract description? Also, what are some on-the-ground examples of the Humanist Hub providing these services?
Heller: Our motto is “connect, act, and evolve.” The word “connect” refers to our aspiration to be a true community. Our main activity is our Sunday afternoon gatherings, which beside a talk includes time for people to gather into small groups to discuss the program. It is through discussion that people often get to know one another and “connect.” With regard to “act,” we have a “values in action” committee which aims to be of service to the larger Boston community, and has most recently collaborated with One Warm Coat to collect winter coats to be distributed to those in need. Evolve refers to programs that contribute to personal growth, including our mindfulness program and those of our Sunday programs that touch on topics of mental health.
Jacobsen: You wrote the book entitled Secular Meditation: 32 Practices for Cultivating Inner Peace, Compassion, and Joy. Why write it? What was the inspiration for the content – and its title?
Heller: We have been holding secular meditations since 2009. Most of the meditations are drawn from Buddhist practice, but in some cases we have modified the instructions to use language that is clearly secular. Many humanists are put off by any language that smacks of the metaphysical. I’ve found meditation and mindfulness to be personally valuable to me, and I’m happy to share it in our group and through a book to a larger audience.
Jacobsen: What are the upcoming events for the Humanist Hub? What are your hopes for the next few years of the humanist community? How can people donate and become involved in the Humanist Hub?
Heller: We have some exciting speakers lined up for the spring season, but we are not yet ready to make a public announcement. Last semester, we had exciting talks by speakers such as E.O. Wilson, Dan Dennett and Ann Druyan.
Jacobsen: Any final thoughts or feelings in conclusion?
Heller: One of our goals at the Humanist Hub is to be a model for nonreligious communities that we’d like to see spring up in other metropolitan areas. We don’t believe that atheists have a “god-shaped hole” that needs to be filled, but everyone has a need for human connection, and in-person communities for the nonreligious can go some way toward meeting that need.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/22
Scott Douglas Jacobsen: Back in 2007, you were interviewed by the Toronto Star. In the interview, you were asked (bold) and stated (non-bold) said:
EDUCATION: What would you do to ensure our publicly funded schools can offer quality education to all children in Ontario? Do you favour extending public funding to all faith-based schools?
Universal, quality public education is a right, though it has been under attack for almost 20 years. Massive public investment of $20 billion over 5 years, in a single, secular system open to all irrespective of religion, race, national origin, sexual orientation, etc. is urgent. This means separation of church and school, and in the case of the Separate School system a gradual reduction of funding, and a transition of students, staff, and facilities into the public system. (Toronto Star, 2007)
Some questions come to mind for the secular audience here, possibly, especially with the ongoing religious privileges afforded to the Roman Catholics in this country through the separate, publicly-funded, Roman Catholic School system. How has the universal, quality public education been under attack for almost 30 years now?
Dave McKee: Per capita cuts to public education funding in Ontario date back to the 1970s. But the focused and comprehensive attacks on public education, which I mentioned in the 2007 interview, appeared with the Conservative government of Mike Harris, elected in 1995. These attacks affected the financing, politics and curriculum of public education, but I will only reference the first two here. Notably, the Harris attacks were preceded by a public comment from the Minister of Education (John Snobelen) that the government needed to “bankrupt” and create a “useful crisis” in public education, in order to generate support for its right-wing restructuring.
On the financial side, Harris reduced education funding by $2.3 billion during his first 5 years in office. During this same period, enrollment (full-time equivalent) in Ontario’s public schools grew by about 20,000 students. All of the enrollment growth was in elementary schools, meaning that secondary schools would eventually see an increase as well. The funding cuts, combined with increased enrollment, quickly diminished the classroom environment. Prompted by this decline in the public system, enrollment in private schools jumped by nearly 30,000 during those same 5 years – an increase of more than 35%. The number of private schools increased by a similar figure.
This loss of funding was administered both through actual cuts to provincial grants and, more far-reaching, through changes that the Harris government introduced to the formula for public education funding. Previously, public school boards were largely funded through a levy on municipal property taxes, with additional grants from the provincial government, and so had control over a mechanism to fund local needs. In 1997, Harris moved all education funding to the provincial level. Although much of the money would still be raised through property taxes, the local boards lost all control and became wholly reliant upon provincial grants. These grant formula was based on enrollment, meaning that school boards had no way to budget over the medium-term, let alone for long-term considerations. Large urban boards typically have a more diverse student body than smaller boards, and their budgets include costs relating to issues of settlement, accessibility, equity, languages, etc. As a result, per capita costs for larger urban boards are disproportionately higher than those of smaller boards. The enrollment based funding formula had an immediate and particularly harsh effect on funding of large urban boards.
In terms of the interplay between the public board and the separate (Roman Catholic) board, these two entities, within the same geographic area, essentially had to compete with each other for students, so that they would secure and maintain funding. Successive provincial governments have used this competition to play the separate and public boards against one another, most recently in the area of negotiations with teachers’ unions. The flawed funding formula, which has been maintained ever since by successive Liberal governments in Ontario, has produced a sad cycle for public education – one of underfunding, leading to lower enrollment, leading to further underfunding.
On the political side, the Harris government also introduced sweeping changes to school board governance. In 1997, the number of local boards was reduced from 124 to 722, through forced amalgamation. This led to a sharp decrease in the number of elected school trustees, dropping from 1,900 to 700, and a much larger area for each trustee to represent. Additionally, remuneration for trustees was drastically reduced, from around $40,000 in large urban areas to a mere $5,000 per year.
These changes, which have also been maintained by successive provincial governments, greatly diminished the democratic aspects of public school boards. Fewer working people could run as candidates, since a $5000 stipend meant that they would have to maintain employment elsewhere. The costs of running an election campaign over dramatically enlarged wards (typically involving 100,000 residents, in large urban areas) has noticeably reduced its accessibility to working class candidates. The overall combination of underpaid part-time trustees and huge geographic wards immediately reduced trustees’ to properly serve and engage their constituents.
Over a short period of time, these changes have meant that the profile of school boards, the local democratic forum for public education, has declined very sharply. Boards have become staff-driven entities with less public engagement and input on a wide range of matters relating to the school system.
Also in 1997, the government introduced legislation stipulating that school boards had to provide balanced budgets. Since the provincial government controlled funding, this rule was a way to force local boards to carry out program cuts, sell-off school lands, and increase student fees for basic educational needs. Through this political reform, the provincial government uses school boards to maintain and exacerbate the problems of underfunding.
In the now 33 years since these attacks began, none of the parties represented in the Ontario legislature have consistently or forcefully fought to reverse course. In the face of this inexcusable silence, there is now an acute crisis in public education: 2000 schools have been closed since 1990 and hundreds are currently threatened with closure and sale, there is a $16 billion backlog in school repairs across the province, school shortages and overcrowding mean that children have to be bussed out of their neighbourhoods to find a school that can accommodate them, and reduced staff has meant that violence in schools is increasing.
All of this is avoidable – what is lacking is the political will, at Queen’s Park, to make the necessary changes. Fortunately, there are ongoing grassroots efforts by parents, community organizations, unions, and others including the Communist Party, which are committed to building the required pressure.
Jacobsen: How would a single secular school system be fairer and more democratic?
McKee: In terms of fairness, a single secular system is the basis for ensuring universality and equality of access for all communities within Ontario. The current arrangement provides public funding to one religious community, among many. This only ensures that there will be ongoing and growing inequity – the United Nations Human Rights Committee realized as much in 1999, when it stated that the Ontario government’s practice of funding one religious community was a discriminatory practice.
In terms of democracy, a single secular system would help ensure that decisions regarding publicly funded education are wholly made in the public realm. A current example of this principle being denied within the Catholic system is the area of sexual education.
In 2016, shortly after the Ontario government introduced a long-overdue update of the sex-ed curriculum for public schools, Catholic bishops issued a 34-page letter reminding educators to “present the Catholic Christian version of…sexuality, chastity and marriage.” The letter explicitly stated the Church’s opposition to same-sex relationships and against the recognition of transgendered people. So, we have a situation in which the government and public institutions are taking more concrete action to affirm and respect LGBTQ people, but a huge publicly-funded institution refuses to accept this and actively educates the opposite.
None of this is to say that a single secular system would automatically be profoundly fair and democratic, but such a system certainly provides the most reliable structure to promote and implement such goals in a deliberate, transparent and accountable manner.
Jacobsen: Why is the separation of the place of worship and government important to you, for Canadians generally?
McKee: The Communist Party is of the opinion that religion and the churches of all kinds are fundamentally reactionary, and serve to defend the exploitation of the working class. We are unequivocally in favour of state secularism.
At the same time, however, the Communist Party supports the freedom of conscience and the democratic right of individuals to practice their religions or to have none. We oppose coercion and advocate an approach relying on persuasion and education. In this sense, the Communist party categorically opposes the prohibition on wearing religious symbols by public employees.
As Frederick Engels said, “persecution is the best way to strengthen adverse convictions,” to heighten interest in religion, and to make its actual decline more difficult.
Public institutions must display neutrality towards religions. To be universally accessible, they must be secular – their structure and delivery must not be contingent on a specific religion, or on religious belief and practice in general.
Jacobsen: Thank you for the opportunity and your time, Dave.
McKee: Thank you!
References
Ontario Communist Party. (2017). Ontario Communist Party. Retrieved from http://communistpartyontario.ca.
Toronto Star. (2007, August 14). Dave McKee. Retrieved from https://www.thestar.com/news/politics/2007/08/14/dave_mckee.html.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/22
Scott Douglas Jacobsen: You used to run the podcast Living After Faith. How did it start, develop, and dissolute?
Rich Lyons: Living After Faith was the brainchild of my wife Deanna Joy and myself. When I was first coming out of religion, there was no organization and very little resources to be found for people making that journey.
We decided to start one. We figured we would have a few dozen people in the world who would relate to it, but now with over 300,000 downloads, I guess we were wrong. A podcast seemed natural since we were both radio professionals, and already had that skill set.
We started by me telling my story, but I kept getting too triggered by PTSD to finish an episode, so we started bringing in guests to share their experiences. All we asked was for them to tell their story as accurately and openly as they could. What transpired were dozens of stories that people could see themselves in.
They could feel that pain because they knew that pain. We never planned on ending LAF, but knew it would happen one day. We reached the place where we felt we were just telling the same few stories over and over. And while that was popular, we wanted to do more.
We wanted to bring in experts to comment on things that were discussed and make it a better resource. At the same time, we were realizing I was not mentally or emotionally healthy enough to keep up with my current load, much less add more to LAF. So we took a pause until I was ready.
As of this date, we are still paused, with some distant illusion of starting back, but no set plans, and honestly, no distant plans, either. But never say never.
Jacobsen: What is your own background in faith and irreligion? How did you come to this point in your personal narrative in other words?
Lyons: I was raised by extremely verbally abusive parents who were also moderately physically abusive (I say moderately, but for much of my young life I was beaten daily, and still remember my parents checking for marks.
I thought they were checking to see how well they did, not realizing the goal was NOT to leave marks. They didn’t leave marks, so I say moderately.) and according to one shrink, that left me always looking for the comfort of being in an abusive relationship. I joined a Pentecostal church as a young adult, and found it perfectly abusive for my needs.
I lived under a pastor I have later called the single most abusive human I’ve ever known. He was arrested for beating his own children, but got off of the charges.
Anyway, that fundamentalist, abusive church was where my damage was done. It damaged me, and I damaged others when I became a pastor then Senior Pastor. My ministry lasted nearly 20 years by the time I realized it was just an abusive cult.
I tried to fix things before I left, but realized not even the leader can change an entrenched cult. I left as a total failure. I left the cult in 2004, and have been in recovery since.
I’ve survived a suicide attempt and many years of living with suicidal thoughts. I’m not sure what “recovery” actually looks like, but for the past year I’ve been more stable and had more energy than I have in my life. So that’s at least moving in the right direction.
Jacobsen: What were the things that you used to more prominently and popularly do on Living After Faith?
Lyons: I think what made LAF work was that it was professionally produced when most podcasts were anything but, and we focused on the very emotional stories of people who were hurting.
Our listeners could relate to that. They were themselves experiencing many of the same things, and hearing it in other words from another person gave a connection point.
Jacobsen: Now, with the podcast over, what are the next steps for you?
Lyons: Over? That sounds pretty final. I think we may have some ideas about what LAF in a new generation should sound like, and may work toward that. Or I may continue just helping a few other podcasters put out a professional product.
I tried the atheist speakers tour, but that is a business that isn’t ready for professionals to enter, with speaking engagements rarely paying more than room and board. I don’t foresee any public outreach to the atheist community outside of helping podcasters and maybe issuing an occasional episode.
Jacobsen: How do you hope to give back to the irreligious community in the future? How do you hope the non-religious community develops over 2018?
Lyons: In a way, I feel like LAF was my contribution. We only produced 70-something episodes, but those have been listened to hundreds of thousands of times. Some of the techniques we introduced for sound quality are in use by many of the podcasts that followed, and have even been adopted by others that were out there first.
I do help with some podcasts, and would be interested in teaching or mentoring those starting podcasts. But I don’t feel a great debt to the atheist community outside of that.
Jacobsen: Any final thoughts or feelings in conclusion?
Lyons: I’m glad to see others responding to the needs of people who have just left the life of faith. It is the most difficult journey most people will ever take, and knowing there is a vibrant and growing post-faith community to help them is comforting.
Jacobsen: Thank you for the opportunity and your time, Rich.
Lyons: Thank you for this interview.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/22
*Audio interview has been edited.*
Scott Douglas Jacobsen: Was there a family background in non-belief?
Wendy Webber: Yes, and no. My dad was raised Catholic. My mom was raised Jewish. I am a mix of both of those coming from those families. We didn’t practice in my home, but I was exposed to religion and religious practice in my larger family.
Jacobsen: What was it like growing up in the community?
Webber: Where I grew up in southern New Mexico is a very Hispanic, Catholic community. Obviously, there are other religions present, but it is mostly Catholic. Religion was around. Personally, I didn’t find the lack of religious belief to be a problem.
I didn’t lose friends over that. For me, it was a fact. It didn’t matter between my friends and me.
Jacobsen: Eventually, you found yourself at Yale Divinity School. What was the experience there?
Webber: I got a Master of Religion there. I was studying theology of oppression and reconciliation with an eye on religious history. It was interesting to be a non-religious person at a school that was founded as a Christian seminary. Most of the people at the school were religious. But not everyone. There was a group of non-religious and non-theistic folk.
We started, or revived, a humanist, atheist, non-theist organization on campus that we wanted to use to have a social space and for conversations about being non-religious on an otherwise religiously oriented campus. It was also a way to engage the rest of campus the way the different religious groups on campus did by hosting educational or social events. It was great. We organized some great events.
My experience was, by and large, me being another student on campus. There were certain things that came up. I had one class where we were meant to write a paper that was about prayer in our own tradition. This subject doesn’t really exist, for me. I had to go to the professor and talk about it. It didn’t go over well [Laughing].
Jacobsen: [Laughing].
Webber: We compromised by my writing about Judaism.
Being there as a non-religious person wasn’t perfect. There was some pushback at times. I think there is a bit of a divide between people who wanted it to be a Christian school and others who want it to be a more inclusive school — having other beliefs represented.
So, I don’t think most of the issues I faced there were as much about being non-religious as about being non-Christian.
Jacobsen: Also, you helped found the secular organization. I came across a phrase I had never come across before. It was inter-belief dialogue rather than interfaith dialogue. This is more inclusive for the whole suite of irreligious or non-religious sets of worldviews.
So, I was heartened to read that. How did you go about building that community? What initiatives did you take on?
Webber: We did lunchtime conversations, for people to talk about their belief journey. We invited people who were religious and who weren’t religious to talk. We also did a thing, which is common at interfaith events, called speed-faithing. You sit across from someone who has a different belief system than you, then you talk about what your beliefs are and why for a few minutes then move on to speak to another person.
One of our most popular events we did while I was there was a practical inter-belief workshop. This was focused on the challenges in having an inter-belief event. Things like if you host one of these events on Friday nights a lot of people won’t be able to make it because of religious obligations. Practical things like that.
We made a point to make sure that it was very inclusive of non-religious people in the language we used and discussions we facilitated. We challenged the participants to be careful about the language they use. “Inter-belief” brings more people to the table. Things like “people of faith or no faith,” when you’re talking at an interfaith event is more inclusive than “religious people.”
We had a waiting list to get into the workshop our first year. We not only wanted people to know we were there, but also let people know about to deal with non-religious people being in that space.
Jacobsen: When you reflect on the situation for the non-religious, or humanists, in America today, what do you see as one of the main concerns?
Webber: [Laughing] I don’t want to speak for everyone. We are a diverse group of people, so I know everyone has their own concerns. And each of us weighs the different concerns facing our community differently. For me, a major concern is that humanism is not for everybody. If you go to humanist events, more often than not, white men dominate the space. We need to figure out ways to let the humanist community be more inclusive. Which means not just being inviting, but listening — really listening — to women and people of color and letting people be humanist in ways that make sense for them.
That’s a major concern I see inside humanism. As humanists within the larger culture in the US, a major concern I have is the perception that just because someone is not religious they are a bad person. That perception must change. I think that’s why it is important to do social justice work as a humanist. I mean, to do social justice work like community service visibly as a humanist. To show people in my wider community who might condemn me that, “My humanist values are why I do this. I am here as a humanist.” It helps people see that we’re good people.
For me, these are top issues the humanist community faces. There are a lot of different ways to address these issues. For me, addressing them is about seeking out non-white humanist voices and doing community service and other social justice work.
Jacobsen: Something of concern to many humanists are human rights. In particular, the US situation now with women’s rights — in particular, women’s rights. What is the state of reproductive rights in the United States?
If things are looking direr, what can be done to make sure they are both more solid and well-implemented in the country?
Webber: To be honest, reproductive rights is not the number one issue at the forefront of my mind. I am not saying it isn’t important, but it is not something I have been focusing my time or energy on.
Having said that, my answer to your question is that I think we need to have more women voices in the conversation at the policy level and in political and media discussions. We keep having all of these meetings about reproductive rights, policy, and law with not a single female voice present or if women are present their voices are not given adequate weight. Where men who clearly don’t understand female anatomy are making decisions about reproductive health policy based on their, frankly willful, misunderstanding.
It is part of a bigger problem of women being silenced or not having their voices heard. There are so many ways to get at this issue. We need to get more women’s voices at the high level. We need to get more women’s voices at the local level — holding local office. We need to teach our children — not just the girls — not just that women have rights, but how those rights continue to be violated and how to be part of the solution.
Most importantly, we need to face and address the fact that historically and continuing now, the negative consequences of these reproductive health policies affect women of color disproportionately.
Jacobsen: Any thoughts or feelings in conclusion based on the conversation today?
Webber: For me, I think humanism is about equality of all people. That is really the basis of humanism. That can manifest in a lot of ways. The humanist movement, for me, isn’t simply about getting rights for humanists.
It is about supporting all minority and oppressed people in gaining that equality, not solely humanists. We should as humanist to support movements like Black Lives Matter, issues like reproductive rights for all people with uteruses, and oppressed communities like Native and LGBT people. Importantly, not just giving lip service, but lending support with our money, actions, and voices — following their lead.
All of these different things are part of the humanist movement.
Jacobsen: Thank you very much for your time, Wendy.
Webber: Thank you!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Phoebe Davies-Owen and Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/22
Humanism encompasses a range of beliefs including the theistic, such as Humanistic Judaism or Unitarian Universalism and the non-theistic, such as atheism, agnosticism, even deism or apatheism. More than a specific set of precepts, humanism is a lifestyle incorporating a worldview. An ethical and philosophical stance for guidance in one’s life, relations with others, and perception and conception on the nature of the world.
Unfortunately, this seems less understood by the wider public, but it is not their fault, necessarily. There’s simply fewer humanists, so fewer spokespeople and representatives — and impetus socially and culturally, even politically — to openly advocate and promote it in the public arena to a wide audience.
Indeed, the mass media, news, and the public relations industry have enormous sway over the general public’s mind and perception of social issues and others’ views on the world, even, unfortunately, to the point of stereotyping others, e.g. atheistic humanism. Strict nonbelievers in God, gods, or the supernatural are given a negative portrayal in the popular media.
Sometimes, they can have virtues such as intelligence. At other times, they can be demonized, quite literally. More often than not, the humanist subpopulation who are atheists are not represented in the media at all. So even if, or the rare when, an atheist is represented in the media, they might have a virtue, but come with numerous obvious vices. What kinds of tired tropes are there?
Common, tiresome tropes assigned to atheist characters are anti-sociality, cynicism, depression, drug addiction, and narcissism. These can be seen in some characters that you may be familiar with, Brian Griffin from ‘Family Guy,’ Sheldon Cooper from ‘The Big Bang Theory’ and Dr. Gregory House in ‘House.’ Brian Griffin is demonised by society for being an atheist and is critical of religion without much thought or care for the beliefs of those he lives with.
Sheldon Cooper, while possessing genius intelligence, is reliant on the faith in science and has complete disregard towards religion, stemming from his growing up in a deeply religious environment. Cooper is surrounded by friends who do believe he is often insulting and self-righteous. Also, he is initially antisocial and doesn’t conform to social norms.
Dr. Gregory House is again, written and presented as a deeply intelligent but egotistical misanthrope unable and unwilling to effectively engage with the world socially, or emotionally.
House, Sheldon — with the exception of Brian Griffin — are the leading characters of their shows and as a result they carry it through season after season, and it is a problem when these lead characters are portrayed as Atheists/Humanists like narcissists, cynics, anti-socials are that they create stereotypes. The problem with stereotypes is that they create an image of a certain person — atheists are conceited, highly intelligent and unfriendly — and soon we begin to view all atheists/humanists as the same. Which of course isn’t true!
There may be people who fit that description outside of the TV screen butotherwise Atheists and Humanists are a diverse group of people, encompassing people from different countries and backgrounds. While the characters we see on the TV representing the Atheist/Humanist community are interesting and amusing to watch, they don’t represent the wider community and as a result Atheists/Humanists are very dramatic caricatures.
Most of us who are Atheists/Humanists don’t even think about it — we just go about our lives without the belief in a supernatural creator and don’t tend to make a fuss about it. We should be fighting for real representation of the community, normal everyday working families who raise their children as skeptics and who are well behaved and charitable just because you can be, without any other motivation.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/21
“OTTAWA – The Canada Summer Jobs program is usually one of the best parts of an MP’s job: they get to proudly go around their riding announcing grants to small businesses, non-profits and public sector organizations that subsidize the wages of summer students.
But this year the program has sparked a huge controversy over whether the government is violating religious freedom by requiring all applicants to sign an “attestation” that includes respect for reproductive rights — in other words, access to abortions.
The government is refusing to back down in the face of a growing outcry from religious groups, and a court challenge has already been launched by an anti-abortion group.”
“Thousands of years ago, before Christians could practice their faith legally, they often faced persecution from the Roman government. If captured, however, a suspected Christian could avoid punishment by performing a simple sacrifice dedicated to the emperor.
To stay on the authority’s good side, some Christians crossed their fingers (a concealed symbol of their true allegiance to Jesus) and complied with the government’s request. They rationalized that a coerced physical action didn’t compromise their true belief.
Most early Christians disagreed with that position. They felt “truth” had “set them free.” They would not betray the truth.”
Source: http://www.cbc.ca/news/opinion/summer-jobs-program-1.4491602.
“We are blessed to have the Canadian Charter of Rights and Freedoms. It establishes the following freedoms: “(a) freedom of conscience and religion; (b) freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication; (c) freedom of peaceful assembly; and (d) freedom of association.”
The charter then identifies our rights, including: “Every individual is equal before and under the law and has the right to the equal protection and equal benefit of the law without discrimination and, in particular, without discrimination based on race, national or ethnic origin, colour, religion, sex, age or mental or physical disability.”
Recently, Christian charities and the media have criticized the prime minister and the federal government for undermining these freedoms and rights through new criteria to qualify for youth employment funding.”
“Disqualifying otherwise eligible recipients from a public benefit because of their religious beliefs is unacceptable in a liberal democracy. Yet that is the effect of two recent government initiatives in Canada.
Better known for its provisions concerning face coverings, Quebec’s Bill 62 also discriminates against religious childcare programs. Private childcare providers are eligible for public subsidies, but those which teach religious beliefs or practices are now disqualified.
Similarly, religious charitable organizations unable to attest that they “respect” certain values identified by the federal government — including access to abortion — will now be disqualified from the Canada Summer Jobs grant program. In a recent attempt at clarification, officials have commented that these measures target groups advocating a pro-life message, not those engaged in other activities that “happen to hold pro-life beliefs,” though this still constitutes viewpoint discrimination, especially if pro-choice advocacy groups continue to receive funding. Regardless, it appears that whatever their activities and purposes, all organizations are still expected to affirm that their “core mandate agrees” with the government’s position on abortion, among other issues, which many are unable to do.”
Source: http://montrealgazette.com/opinion/opinion-public-funding-should-be-religion-neutral.
“A Sikh man says he was asked to remove his turban by staff at the Royal Canadian Legion in Tignish, P.E.I., on Wednesday night and, along with his friend, was subject to racist remarks from patrons.
The Legion apologized for the incident on Friday, saying it stemmed from a misunderstanding of what the man was wearing and that staff will be receiving training to prevent something similar from happening in the future.
Jaswinder Singh and Sunny Pannu, who moved to western P.E.I. last February, went to the Legion with their call centre co-worker, Annemarie Blanchard, to play pool.
“Have you ever read the story of the rich, young ruler in the Bible?
You’ll find it in the first 3 Gospels – Matthew 19, Mark 10 and Luke 18. It’s not a parable, but the true story of a conversation Jesus had with a man who is described as “young,” “rich” and a “ruler”. As I read this story I found some striking parallels and vital lessons for our country of Canada today.
One Man’s Spiritual Quest
The young man begins by asking an all-important question – “What must I do to inherit eternal life?”. Can you think of a more important question than that? At the end of your life, it won’t be what’s behind you that will really matter, but rather what lies ahead. This man was asking the right question.”
Source: http://www.thesudburystar.com/2018/01/21/sudbury-faith-pray-for-canadas-young-and-rich-ruler.
“Jihadist terrorists seek to destabilize our society through acts of war; meanwhile non-violent Islamists — driven by the same dogmatic ideology — work to quietly advance their cause and spread the doctrine of political Islam across the West.
Examples of Islamist practices seeping into our society are all around us, and perhaps the most concerning is the encroachment of Sharia Law.
What exactly is Sharia? It’s a set of guidelines and religious rules, stemming from the Islamic Quran and Hadith that guide Muslims and command an overall way of life. It’s more than just a legal system; Sharia dictates both the private moral teachings of the Islamic faith as well as strict public rules that all Muslims are commanded to live by. “
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/21
I have been thinking, over coffee, in Canada (again, who would’ve thought?). If you’re just tuning in, I’m Canadian and am a sucker for coffee. This is less of a scientific thought, maybe a demographic one if that, and more of a philosophic thought — a thinky piece.
In conversations — not many — with young and old humanists, men and women, various people open about their sexual orientation or not, I see two broad, loose, strokes of humanism.
One, I’ll call big humanism. Another, I’ll call small humanism. Big humanism is expansive, inclusive, and pluralistic. Small humanism is contractive, exclusive, and monolithic. Monolithic does not mean bad; pluralistic does not mean good. They mean what they mean, and no different than that here.
Perhaps these can be seen as two poles on a spectrum of belief for humanism. Big humanism includes many, many more types of humanism, or humanistic beliefs. There’s no necessary requirement for the full belief set for this type of humanism. People can align themselves at the periphery, simply holding fast to the moral imperatives in the core doctrines.
It’s not really too precise. More gooey, more fuzzy, less solid, less specified, big humanism has a big net and catches lots of people. Small humanism contrasts with this in every way, except in the core belief structure of humanism. It includes fewer, and fewer, humanisms the more you move into its side of the spectrum. Its south-most or north-most pole is the bare bones, nugget of humanism.
Folks can only consider themselves truly humanist in this framework by adherence to the most stringent of standards in, probably, a formalized framework of viewing the world with humanism. Small humanism is like an Orthodox Humanism. By implication, its community is much smaller.
It is super-precise. Less gooey, less fuzzy, more solid, more specified, small humanism has a small bait and catches a minority within the humanist community. When I talk to some people within the humanist community, there are different criteria. Some believe you can only reject gods or God and affirm human values to be a humanist.
Others adhere to some logical principles to ground ethical precepts without reference for science. Others believe formalized scientific processes are the sole means to acquire knowledge, hard and fast empiricists. The list goes on, right? Still others view humanism as akin to militant atheism with the importance of combating religion as its highest modern aim, the destruction of religious structures, and so communities — and damn the consequences.
But what about the others? In a bigger frame of reference, which seems like a tendency in me, big humanism seems more cooperative, integrative, and workable in the wider world. And I don’t have an answer to any of these stylistic preferences or self-defined, usually — sometimes other-defined, goals.
But in the end analysis, I guess it comes down to, on at least one grounding, preference in life. How do you want to live your own life? How do you want to relate to others, and other communities, and to your own family — inherited or made? Big and small humanism are a bit hand-wavey, but, for me at least, they provide some context for more thought on the all-encompassing, all-important question, “How do you want to live your life?”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/21
John Brown is an atheist and the administrator for Another Godless Atheist. Here we look a little closer at his story.
Scott Douglas Jacobsen: What was family life like for you? Was religion a big part of it?
John Brown: Family life was pretty good for the most part. I went to a Catholic school where I attended church regularly. However, as a family, we only ever attended church on Christmas Eve and Easter.
Jacobsen: Were there pivotal moments in becoming an open, or explicit, atheist?
Brown: This was a long process. It wasn’t from Christian to Atheist. I had a lot of agnostic time in-between. I left the Catholic Church for good when I was 18 (1988), but became part of the Pentecostal Church in Oshawa, Ontario.
There I was born again, I went to church 3 times a week, and married at age 24 with three children. My wife and I did a Bible study with our pastor and by 1998 I had a lot of questions (enter the internet), questioning the faith and the Bible whilst not really getting straight answers.
My faith swayed and I left the church. This was my agnostic phase. Months later, this had taken a toll on my marriage and we separated in February 1999. I was in New Jersey on a working holiday and wanted to go to Manhattan the morning of September 11, 2001. Up early, I made my way to the ferry terminal.
It was just after 8 am, the first plane hit. I think this was my tipping point into atheism. But I was more Humanist by 2006. I don’t think I ever used Atheist to describe myself until about 2012.
Jacobsen: How did you come to create and administrate Another Godless Atheist?
Brown: In the early days (2012), I called the page ‘Godless Heathen’ and my goal was to upset as many theists as I possibly could. However, I later changed in 2015-16 and decided to take a different route.
I decided to put all the daily news stories that involved religion issues around the world, making it a one-stop shop that also is shared on my Twitter page.
I still take the odd jab here and there at religion and will randomly post memes or sometimes pick a weekly theme from the Bible to quote on Mondays or coffee with Jesus, but mostly it’s about bringing the attention of what religion is doing to our world in all its negativity.
Jacobsen: It is a moderately sized group with a few thousand members on Facebook. How does this provide for its followers or members? What were some important moments in its developmental history or trajectory?
Brown: I really am not sure, the number rose quite fast when I was constantly taking cheap shots at religion, but leveled out around 6,000 for the past two years that I changed the format.
I have other admins, but they are rarely present as they all have their own lives and are in debate groups, and that’s fine. I have my Twitter account linked, so all posts go directly there. I started a YouTube channel, but it never went anywhere as I’m not that great at it despite my video editing skills being better than average.
Followers of my page seem more likely to share and react to a post rather than comment, but I did have a few dozen regulars that throw out comments to most posts. I also randomly get hate mail or post to the page with both love and hate.
Jacobsen: What other groups give you some inspiration for the non-religious community? How can the non-religious community become active and involved, even if through a Facebook community such as Another Godless Atheist?
Brown: Groups, pages, personalities that inspire me are the Atheist Experience, the Thinking Atheist, the Friendly Atheist, Dr. Lawrence Krauss and the Atheist Foundation of Australia, of which I am a member and volunteer for live events.
Part of the problem with the Atheist community is that we’re really not organized and organizing us at times is like herding cats. The one thing we have in common is we don’t believe in God.
Everything else is so random and there are so many atheist/humanist activist groups with so many different goals, it’s hard to get everyone on the same page. I think we need better organization and pick the more important goals and work together.
Group leaders should reach out to each other and try to merge in common interest. That’s what makes theism so successful. We need to take a page from their playbook (not the holy book).
Jacobsen: Any final thoughts or feelings in conclusion?
Brown: I think as a species we can only move forward and advance as a species as fast as our slowest members. Religion brings fear, mistrust, hate, bigotry, violence, discrimination, etc., to everyone who doesn’t subscribe to the same dogmatic ideology as they do.
Even amongst themselves, there is fighting and heavy disagreement, but they all get together for the common goal, despite how illogical and irrational it is. We need to all get-together and pushback as one, but we’re simply not there yet. As a species, we can all do better.
Jacobsen: Thank you for the opportunity and your time, John.
Brown: Thank you for taking an interest and asking my opinions. It was a pleasure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/20
Mike Ivanov is the President of the University of Toronto Secular Alliance founded by Justin Trottier several years ago. Here we talk about the history of the U of T SA, or UTSA, activities of the organization, and the upcoming “Is there a meaning to life” event at Convocation Hall on January 26th.
Scott Douglas Jacobsen: How did the University of Toronto Secular Student Alliance come to life? Who started the organization, and why?
Mike Ivanov: The University of Toronto Secular alliance came to life due to the efforts of Justin Trottier around 10 years ago. He wanted to create a community for secular students where they wouldn’t feel ostracized for their beliefs or lack thereof.
Jacobsen: For those that do not know about secular student alliance but with an interest in founding one on their own campus, how can they do so? Who should they contact? If one already exists on their campus, how can they bring themselves and others into that fold, that community of the formal non-religious of all denominations?
Ivanov: If students want to open their own secular alliance, they can contact their student union about getting their club recognized, and then they’re set! Usually, the multi-faith centre on campus will be aware of any secular association and help you get involved. That’s definitely the case with our multi-faith centre which offered to host our club.
Jacobsen: What is your own personal history with the secular community? How did you find it and become involved with it?
Ivanov: I came to the club 3 years ago and enjoyed going to the meetings. The following year I was voted in as president which I’ve been for the last 2 years. I got involved because of their great advertisement during clubs day which I highly recommend all freshmen and even other students to attend.
Jacobsen: Any exciting and interesting activities that are ongoing for the membership? How do you keep a membership enthused? I know this can become a difficulty for organizations.
Ivanov: Every week, we pick a new and usually controversial topic to analyze and discuss, letting our membership have a say in what that topic will be. We do movie nights, debates and discussion panels with guests of all religions to keep our members interested.
Jacobsen: What are your new and upcoming events that you will either host or will be involved in that people should keep an eye out for online, on campus, or off-campus but hosted by the UTSA?
Ivanov: We will have our movie night sometime in February and will be involved with the “Is there a meaning to Life” event in Convocation Hall on the 26th which should be exciting.
Jacobsen: Any final thoughts or feelings in conclusion?
Ivanov: What we really try to do at the secular alliance is to promote discussion that you wouldn’t usually have at University lectures which are listening-based or tutorials which nowadays try to avoid controversial content. This is a safe space to discuss any opinion, however politically incorrect.
Jacobsen: Thank you for the opportunity and your time, Mike.
Ivanov: Thanks for your time Scott.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/20
Note: Dan is giving this interview as a SMART Recovery facilitator and not as a spokesman for the Veterans Administration.*
Scott Douglas Jacobsen: You have an association with SMART Recovery. What is SMART Recovery? What is your relation with it as an entity?
Dan Bowman: SMART, Self Management And Recovery Training is a not-for-profit, face-to-face and on-line, science/evidence based, Peer and Professionally led self-help group for those with addiction issues. It’s a self-empowering, dynamic and very interactive method of recovery, and by recovery, I mean the ability to be recovered. If I chose, I could go on and live my life, free from the emotional baggage of my past. I feel no need to attend meetings today for my own recovery, however I do so as a trained SMART Recovery facilitator to help others, because I believe in the SMART Recovery 4-point program.
Our 4-Point Program®
The SMART Recovery 4-Point Program offers tools and techniques for each program point:
1: Building and Maintaining Motivation
2: Coping with Urges
3: Managing Thoughts, Feelings and Behaviors
4: Living a Balanced Life
Jacobsen: Why is the organization important?
Bowman: Choice, plain and simple. There are many pathways to recovery, SMART being my choice, is only one of those pathways. There’s a notable quote by Anne Fletcher “If nothing else, we know that people have better treatment outcomes when they’re offered choices and not coerced to accept one thing or another.” For many, many years I was told there was only one path to recovery, coerced if you will and when I could not do it that way, I not only felt like a failure, I acted like a failure.
Jacobsen: What are some notable and touching experiences in working with them?
Bowman: The “lightbulb moment” when I’m facilitating a meeting and I see the light come on. New attendees to SMART Recovery are hearing things they have never heard before. “No sponsor?” “I’m not powerless?” “I don’t need to go to meetings the rest of my life?” “I don’t need a Higher Power to recover?” “I don’t need to label myself an alcoholic or an addict?” “Blasphemy you say!” I really don’t get the last one very often, however on occasion, we have a naysayer or two and we continue to welcome them, those that do not cause disruption to our groups. All opinions are welcome to be voiced and heard, we are a non-judgemental, non-confrontational group. We do however use science, facts and rational thought as our arbitrators.
Jacobsen: How does your own background tie into them? What lead you to SMART Recovery, and the absolutely wonderful and magnanimous Shari Allwood?
Bowman: Shari really is wonderful. I hope to one day obtain her mystic level of email cheeriness, not quite sure how she does it, but I always feel so cheery after reading her emails.
I struggled with alcohol, irrational thinking and emotional problems for about 30 years before I discovered SMART Recovery. I was one of those led to believe there was only one way to recover. I did not believe in what I wasbeing told to practice in other groups. I tried so very hard to thoroughly follow their path, but continued to fail. I was introduced to SMART Recovery while in treatment at the St. Louis VA hospital, through SMART’s Mid-America Regional Representative, Virginia Frank, another wonderful person in SMART Recovery’s vast arsenal and a highly valued tutor and mentor of mine. I had my “Lightbulb Moment” while there. I still drank, but each time it was a shorter and less intense relapse/slip. I learned in SMART that I did not have start from square one after I slipped or relapse, I could restart from where I stopped my slide, I had not lost sober days. I eventually became a trained facilitator and have over three years now without alcohol playing any part in my daily life.
Jacobsen: What is your main initiative or goal now in personal and professional life?
Bowman: As far as my personal life, I’m living the dream so to speak. I have purpose, I have a good relationship with my wonderful family and co-workers. Have everything I need. My life, for the first time is drama free and unencumbered, I pretty much do what I want, when I want. A personal goal I have is to help SMART Recovery continue to rapidly expand, especially here in the St. Louis Metro region.
I am currently retired. I do volunteer Thirty plus hours a week at the St Louis VA as a Certified Missouri Peer Specialist (CMPS) I’m on track to be hired soon at the VA as a CMPS/Whole Healthcare Coach.
Jacobsen: With your current position (if applicable, what is it…), what are your tasks and responsibilities?
Bowman: As CMPSs we role model successful recovery to other Veterans and VA staff. So often the staff does not see the fruits of their work, that is, to see Veterans in successful recovery instead of crisis mode, day after day. We also assist and teach Veterans to advocate for themselves and how to navigate the system. I currently facilitate mental health and recovery groups on the acute psych inpatient ward and in the substance use disorder treatment program. I also facilitate two SMART Recovery meetings a week, located at the St. Louis VA.
Jacobsen: How does a science-based and non-faith-based — with or without religion as a component — treatment work compared to faith, religiously oriented, treatments?
Bowman: Scott, I don’t feel qualified to comment on other types of recovery program. I will say this, SMART’s evidence based tools are what I was looking for when I was trying to use a faith based program. I really had a problem with the concept of “Powerlessness” and “Higher Power.” In SMART, we believe the concept of a Higher Power is a personal and private matter. Certainly, we do not tell people they can’t use a Higher Power, it’s just not part of our 4 Point program. We are not powerless, we are powerful.
Jacobsen: Any feelings or thoughts in conclusion based on the conversation today?
Bowman: If anyone reading this is still having problems with addiction, whether it be from substances, like drugs and alcohol or behaviors, like gambling or sex, and have not found success with the method they are using, please, please search out an alternative. There are so many pathways to recovery. Do not let any one person or group convine you, their way is the only “true” way. That’s just not factual, Scott.
Jacobsen: Thank you for your time, Dan.
Bowman: Thank you Scott, for helping spread the word about SMART Recovery.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/19
Shaykh Uthman Khan completed his ʻĀlimiyyah degree from Madrasah Taleemul Islam from the United Kingdom. He received a traditional Master’s Degree in Arabic and Islamic Sciences and Specialized in traditionalism and the traditional sciences. He also received an Academic Master’s Degree from the Hartford Seminary in Muslim and Christian Relations and specialized in Theology, Philosophy, Religious Scripture, Historiography, and Textual Criticism and Analysis.
His other academic achievements include certificates in Adult Psychology, Accounting, Phonetics, Phonics, and Phonology.
Scott Douglas Jacobsen: So, to begin: what was family background – culture, language, geography, and religion, or irreligion?
Shaykh Uthman Khan: I was born in Canada and grew up in Canada. My father’s from Pakistan. My mom is from India. I was born Muslim and was raised as a traditional Muslims
Jacobsen: You completed a degree at Madrasa Taleem al-Islam in the UK for a master’s degree in Arabic and Islamic Sciences.
Khan: Yes.
Jacobsen: Also, a master’s at the Hartford Seminary in Muslim and Christian Relations. How have those professional qualifications helped you in personal and professional life? What was the main motivation for pursuing them?
Khan: As far as motivation, my motivation for pursuing Islamic studies was that right from a young age my parents wanted me to focus on religious education. So, even when I was about 10 years old or maybe about 12, I memorized the entire Quran in Arabic.
Right from a young age, my parents were building this interest in me to pursue religious training and education. Thus I completed my traditional degree and started working in the same traditional realm.
The traditional realm meaning in mosques, Islamic schools etc. Then I decided that I needed to increase knowledge because of the challenges that I was facing academically. I was trying to bridge the gap between traditional and academic perspectives in Islamic Studies. So, I needed to pursue Islamic studies from an academic lenses.
There’s difference in traditional and academic education. So, I went to study academic Islamic studies at The Hartford Seminary studying with well known Islamic Academics which helped me gain academic perspective.
Jacobsen: Now, you’re the academic dean of Critical Loyalty. What is it? What tasks and responsibilities come with the position?
Khan: Yes, I am the Academic Dean of Critical Loyalty. “Critical Loyalty” portrays the history of my education. So, Loyalty, being in reference to being a loyal Muslim, but Critical, is basically not blind following but being a critical thinker.
The main point I notice within the traditional style education or even within conservative Muslims is that there’s not much effort made to ask questions or to understand the reasons behind why we’re doing, everything and anything, which is the case in every religion, I believe.
Many of my traditional Christian friends also say, “We can’t ask questions and have to listen to what they tell us. We have to listen to what the scholars or the priests or the pastors tell us.” I personally didn’t like that approach as it was subjective and monopolized.
So, Critical Loyalty, after studying Academic Islam, was to bridge the gap between traditional and academic Islamic studies. At Critical Loyalty, for example, I will teach traditional sciences the way it’s taught in regular traditional institutes but I will then infuse all of the courses with critical thinking.
This is the academic approach, I’m trying to bridge the traditional and academic gap. Many Muslims will look at the Quran or the prophet’s sayings and blindly apply them without contextualizing it or viewing it from the perspectives of their cultures or preconceived ideas, I tend to look at the context: What is the back story? Why was is revealed or said? When did it happen?”
It gives the whole new perspective and this is very rare to find.
Jacobsen: If you take the historical contextualization through an academic setting and education for students, what bigger messages tend to come out in a positive light from pupils?
Khan: I’m trying to implement this perspective through this thought process because I find that religion is becoming an old concept for the older generation. Concerning young adults in the 21st century, I find that people are only following a religion because they’re a part of it or they were born in it, but many don’t know the reason why.
Islam is stigmatized because people don’t understand it. And if we’re going to constantly keep on pushing for a blind following approach, it won’t help the situation
A lot of people are questioning or leaving religion because of that. I’ve seen many people coming to Islam but also have seen many people leave Islam simply based on this.
I was an example of this, where I started to question religion because I couldn’t justify doing things when someone told me to do it. For this reason, the message I try to get my students to understand is, “Don’t believe everything and anything people tell you.”
As I historically look at it, religion, or traditional rigidity, is something which is very common probably in the last 100 to 200 years. Perhaps to monopolize and to promote a message, one for religion itself is the structure of religion that is codified.
The scholars of scripture or the medieval ages were very great academics; they rejected thousands of narrations that people claimed Prophet Muhammad said compared to the ones they brought into their books.
But I find now people will accept anything and everything, whatever someone tells them. It’s a very distorted ideology. and it is being promoted now in the name of religion. People will then end up assuming, “Oh, that IS the religion.”
But this is not anywhere religion. People use the same verses of the Quran to kill while others use the same for peace.
Jacobsen: [Laughing].
Khan: That’s why I’m trying to instill critical thinking in the students. Think about why you’re doing and why you don’t do things.
A person should know why they are doing it anything and be able to justify it critically, which technically singles me out of every traditionalist. I’m the black sheep in the middle of the entire traditionalist segment. But I’m ok with that because I feel I understand religion.
Jacobsen: Within a traditionalist framework, what is the importance of a progressive voice, a progressive tendency of voice?
Khan: The reason it’s important is because of the direction society is moving in, because of the amount of academic learning and philosophy that’s been taught in schools. A lot of people are questioning everything.
So, in my own experience, if I bring 100 people in front of me who claim to be Muslims, one hundred people are going to have one hundred questions that are not answered.
That’s a huge motivation for me to understand those questions, not judge the questioner, and to look at the situation that’s in front of me, and to talk about it, especially when people are doing unethical things in the name of religion.
Most people resort to unethical acts because either they don’t have any answers or they are following the wrong people/monopoly.
Jacobsen: Within a Canadian context, as you noted living in Ontario, what do you see as some of the more positive directions? What do you see as some of the more negative directions that things seem to be moving in that could use some help?
Khan: Positive… man! That’s a hard question. Are there any positives in a distorted religion? Every religion has a few good aspects. You have to believe in one God, in the angels, in the books, the rituals, praying five times a day, fasting in the month of Ramadan, and so on.
Every religion has some rituals. Then you have the ethics of it. When it comes to the beliefs and the rituals it doesn’t impact anyone because anyone can believe in anything or do any rituals.
But when it comes to the ethics of it – if we’re not taking an academic approach in religion, and if we’re going to be strictly following on age-old tradition at this point – then what we’ve done is we haven’t progressed.
We’re bringing to the table an ethic, 1300- to 1400-years-old ethic. That was perhaps applicable at that time, but we are living in another era. We’ve moved forward in time and space, and scenarios and situations have changed and everyone understands that.
Even UP 100 years ago the concept of modesty or how people dressed was different from 15-20 years ago. So, the time has changed, and if we’re going to stick within the mentality or an ideology that’s 1400-years-old it won’t make any sense in regards to our ethics, and this is a prime example of failing to see the bigger picture.
That’s the biggest problem in sticking with a traditional approach and not being willing to be open to question why you’re doing what you’re doing.
Jacobsen: [Laughing] What’s your favourite course to teach?
Khan: It’s called The Evolution of Islamic Thought and Theology. The name of the course was switched from “The Introduction to Islamic Theology” because I realized that theology is very large.
Then based on a recommendation, one of my students said, “You should change the name to The Evolution of Islamic Thought and Theology,” because there is an evolution.
In that particular course, I teach how a person is a Muslim living in 2017. Why do you think or believe what you’re believing in right now? I basically take you through a history of theology from the time of Prophet Muhammad all the way until now.
So, what’s the belief in God? What’s the belief in the concept of sin, predestination, or predeterminism vs free will? How an individual’s mindset has changed in a span of 1400. So, this is an evolution of a thought process. That’s my favourite course.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/19
Michael Kruse is an advanced-care paramedic in York Region, just north of Toronto, Ontario. A theatrical lighting designer as well, he re-trained in 2005 as an EMT-Paramedic Specialist at the University of Iowa and as an advanced care paramedic at Durham College. Michael is currently enrolled at the University of Toronto working towards an undergraduate degree in physiology and the history and philosophy of science.
Michael has been active in the science advocacy community for 7 years and is committed to a compassionate defense of science for the betterment of all Canadians.
Scott Douglas Jacobsen: So, how did you get involved in the skeptic movement in science in general?
Michael Kruse: So, myself, I discovered the skeptic movement so many years ago. Now, 20 years ago, I was working as a senior technician. While I was running the show, relaxing, I never heard about this in high school.
So, I have never had exposure to it and the skeptical movement. It wasn’t until 10 years later that I am participating in the social group of skepticism, the social movement. When I went to camp in Las Vegas, it was amazing.
I started to become more involved in skepticism and the skeptical movement. They spoke to me from the social point of view. I was interested in how we can make society better by using the precepts of science and venturing the world.
I have been involved after that, after Center for Inquiry Canada as a coach fair of the community skepticism. So, I was there through Center for Inquiry Canada’s reorganization in late 2000. I saw myself wanting more professional science advocacy, as a role.
So, along with a former CSI member, Jamie Williams who was the secretary director, we made up a recommendation, which we mention as a departure from us beyond the Skeptical Movement. In a way, it is to try to redefine what the values we held as skeptical in a large community.
There were a couple things that came up again. That was when we were talking to people who are not familiar with the movement, which was difficult to have that discussion about what is a sceptic. There are a lot of different definitions that people have now. There are different cultural norms around that, so it was problematic.
Advocacy people knew there was a larger community. I’ll have to find kids in the world and the skeptical community, but that were often a part of it. We were interested to start becoming a part of that community.
So, that’s how we started. I have five more lessons left in the social movement towards skepticism. It sticks to my values around internal issues, especially in social justice. That I didn’t really value. Now, it’s for me to call on myself and what we do at times with science advocacy.
That seems to be useful and more successful for me, certainly.
Jacobsen: What are some of larger targeted objectives of Bad Science Watch in terms of constructive education for the public?
Kruse: So, we had couple of things that we want to do. One was make real change in society. We had tried multiple times through skeptical blogging. We created a new blog for that back in 2000. Education was a long game.
It’s very difficult to measure. In which case, these structures or community programs tend to be people involved who are already interested and support the subject. When it comes to making social change education, it is difficult to measure the outcome.
As such, you will find it difficult to measure, so we decided that if we want to make real change to society that we should have a more government-based organization. One that would be educating the public.
There are a lot of people doing that work already. There are many up and coming scientists who are trying to let the public understand science and communicate with the public that way. That was a movement that we wanted to part of because it has its own mandate.
We were more concerned about making change right now. The problems society is dealing with at the political level, so that is why it became a government facing organization. That it is essential that there is communication as an organization with the government.
Where our values that we hold in come to the government of Canada, this can be done through a petition of the government. We decide to focus our effort on the government. We can talk to the public and the media, obviously.
That is a way of finding common ground or finding support. You need that to start to make change in the government, but we were talking directly to the government. That’s why early on we got projects focused around the problems.
If the government, the Public Health Association of Canada, and other various organizations are informing the public, we consider involvement with the government is good. We want scientifically backed products on the shelves and others off.
So, that involvement with the government may be talking to a Member of Parliament, talking to our supporters to encourage them to talk to the government, and have an organization that is made for them, e.g. bad Science Watch.
Because the federal government needs organizations devoted to having a structure for evaluating evidence for products given to the public.
Jacobsen: How can people – if they want to get involved – get involved, whether through donations or volunteering, expertise or writing? Wat are some of the benefits of helping?
Kruse: So, there are several different ways. We have a core membership, which is made up of volunteers with who have spent a significant amount of time as board members or as long-term volunteers.
There were members chosen by the board to identify whether people want to have a more in-depth knowledge of how the organization moves forward. But in the organization, everyone is a volunteer.
Nobody gets paid, which is helpful because that allows us to run a budget. However, if you want to get involved, there are several ways. First, obviously, we work on a budget: donations to make commission can help us.
So, we can go forward to pay for the posting of our communication projects and ensuring all those concepts that make the non-profit go forward. Ultimately, the organization, we will continue to grow the organization having a part-time executive director.
That’s something that we have because of the advocacy role the organization. It has been a bit difficult for us. We have been opening our budget. We are looking to adopt some principles that are more responsive to our members.
This is so that the donors can rest assured the donations are going towards the company.
If you want to volunteer, you can contact the volunteer coordinator. The email address and website are good starts. We accept text messages. We have a couple projects on the way right now. The one that is across the country is the marketing of national health products.
That is underway. Right now, we are investigating the webpage marketing in Canada. It will help answer some of the questions, whether the sellers are acquiring and showing the Health Canada license on these products.
So that one is on its way. We can always use more evaluators in the next month. We are probably going to be coming up with running a file report, but this is a pile of studies. So, the next step is expansion into a more comprehensive look at a lot of the products in Canada.
So, if you want to get involved, we are always looking for people to do some simple stuff around the organization such as communication and newsletters and web things. Even if they can email our volunteer coordinator, or if they help with connecting other people or organizations that can help Bad Science Watch.
Jacobsen: Thank you very much for your time, Michael.
Kruse: Okay, you are welcome, thank you very much.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/19
Scott Douglas Jacobsen: We have talked before. I wanted to reach out because the Atheist Republic remains the largest atheist Facebook page in the world. As its CEO, you hold power and influence in the international atheist community.
Internationally, the population of the formal irreligious stands at about 16% or more than 1 billion people. How can communities and organizations, such as the Atheist Republic, give voice to the formal irreligious?
Allie Jackson: Hi Scott! It’s wonderful to speak with you again. What every organization can do to help the irreligious around the world, is to give them a platform to express themselves.
Often I focus my attention on Ex-Muslims in Islamic countries. Their voices are muffled and there are often serious consequences to speaking out against Islam.
Be loud about the injustices they face. Be their voice when they can’t use their own. Share their stories on your platforms. That’s the best advice I can give.
Jacobsen: What does the Atheist Republic provide for its members?
Jackson: That’s quite a question, actually. We provide a lot to the atheist community, much more than social media. We publish atheist related books, news, and blogs. Our bloggers range from new atheists to old, American to Bangladeshi, and everything in between.
We have a one on one support group system that provides resources and advice for asylum and emotional support. We give atheists a platform to use their own voice in our podcast, Atheist Republic Voicemails.
We have consulates around the globe, encouraging atheists to get out from behind their computers and meet together for drinks or community service. There’s so much more, and we have many plans in the works! We’ll never stop trying to bring the community together, and give everyone a place to belong.
Jacobsen: How can satire and comedy soften the transition for those who do not see the utility in religion for themselves?
Jackson: Satire is such a powerful tool of expression. It can make a person laugh, feel offended, confused, or angry.
Often when we are faced with an emotion regarding satire or comedy, we are forced ask ourselves why. In searching for that answer, we either double down on the beliefs we already hold or are challenged to explore a different idea.
It can be uncomfortable, but that’s why I like satire. Does it soften the transition? Perhaps, perhaps not. Changing one’s mind on a topic is rarely soft or easy, but when people are honest with themselves, there is much joy in it. Every belief should be challenged.
Jacobsen: What has been one of the most dramatic reactions to the work of Atheist Republic?
Jackson: Oh my, where to begin. [Laughing] I’d say the most dramatic reaction towards us was when the Malaysian government started a witch hunt on our Atheist Republic Kuala Lumpur members, simply because they met for dinner…and took a picture.
For anyone reading who is unfamiliar with this story, our consulate in Malaysia decided to get together for dinner, and just meet other atheists around them. Someone took a lovely group photo, they blurred out faces of those not wanting to be public and gave it to the Atheist Republic to share.
This led to news coverage of the gathering, death threats towards the consulate members, and the government saying they would “hunt” these members down like animals, because atheism was that terrible to them.
Jacobsen: How can we help with the situation in Malaysia and elsewhere, where state and religion conspire to silence the formal irreligious?
Jackson: This ties back to what I was saying earlier, the best thing we can do, is the voice of the silenced. We can write the United Nations, and scold them for having Pakistan and Saudi Arabia hold seats on their committees, when they are responsible for so many human rights violations against atheists in their countries. Just never stop, keep trying new ways to fight for them.
Jacobsen: Thank you for the opportunity and your time, Allie.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/19
Eric Adriaans is the former National Executive Director of the Center for Inquiry Canada (CFI Canada). Eric is also a charitable sector leader, student in Athabasca University’s post-baccalaureate diploma program in Legislative Drafting and Fanshawe College’s Logistics and Supply Chain management program, and writer.
Adriaans is extremely interested in Parliamentary e-petition 382, which is opposition to Canada’s blasphemous libel law. This might set the context for Canadian discussion on blasphemy laws. He notes the e-petition system might or might not prove useful to progressives as an innovation in democracy. It has direct links to Parliament. He remains an active CFI Canada member and continues to provide strategic consulting services to CFI Canada.
Scott Douglas Jacobsen: In terms of geography, culture, and language, where does your family background reside?
Eric Adriaans: My family and I currently reside in Southwestern Ontario but we have lived just about everywhere a highway will take you in Ontario from Thunder Bay to Ottawa and from Elliot Lake to St. Thomas.
We are primarily Anglophones but like most Canadians and almost everyone who has spent significant time in Ottawa, we have a working knowledge of French. My daughter, Chloe-Lynne, and I have both attempted to pick up some German. She’s far more likely to be successful with that than I am.
Culture is an interesting question, isn’t it? My father was born in Germany but when he obtained Canadian citizenship, he proudly identified as Canadian. I don’t recall that he ever used the hyphenated language (i.e. German-Canadian) that people use today. My mother’s family has English roots but has been in Ontario for many generations. Our home was a secular home — meaning religion did not play any significant role in my upbringing. I expect that my parents would have claimed a belief in a supernatural power but there was no religion in my upbringing. Our house was a blue-collar home with a healthy counter-authoritarian independent streak. Education and intelligence was, and is, valued in my family. Literature and reading were core expectations in my family.
For most of my elementary school years, we lived in Ontario’s Durham Region and were connected through my father and sister to the labour movement and the NDP. In today’s language, we might fairly be called social democrats.
My wife, who has been one of the most important influences on me as a cultural person is from a small town north of Montreal. In a way that is very Canadian, our slightly different cultures have come together in our house to create our own family culture that I would call contemporary Canadian. We love the diversity that this country offers.
Jacobsen: What seem like pivotal moments in personal belief, and personal life, with respect to humanism, secularism, skepticism, and the associated suite of “-isms” relevant to you?
Adriaans: I consider myself fortunate to have been raised outside of religion in a home that was open to and embracing of people from other cultures. My earliest childhood friends were various…. two kids from first nations families, a brother and sister whose family had immigrated to Canada from India and a couple of brothers from England. Basically, if you were different than me, I wanted to meet you and hang out. That eagerness for diversity and wanting to treat everyone as a valuable and equal person was fundamental. I observed the same trends in my older siblings, so I know it was part of how our family worked.
We were very reluctant to associate with “isms” and I continue to be uncomfortable with labels or the assumptions that come with them. That being said, there are perspectives which gain prominence. I suppose my skepticism came from a basic rule of our family. “Don’t believe them just because they say it’s so,” I heard that about everyone from employers and politicians to teachers or priests. Any authority figure was not to be accepted at face value.
Humanism is a term that I struggle with a bit; I prefer humanitarianism; that is charitable work done for the benefit of people, society, animals and the environment…that general “leave the world a better place” ethic but done without any religious framework. When I was in second-year University, I was choosing between English Literature studies and Psychology. Wanting to avoid significant student debt, I worked during the day. As chance would have it, I was out with a friend who was looking for work and learned about a job at the Canadian Diabetes Association. I was amazed that it was possible to have a career in the charitable sector (I assumed it was entirely volunteer driven) and the path for me was suddenly clear. The idea that my working life could be focussed on helping people was simply too compelling not to act on. Humanism and humanitarianism seem to me to be intimately connected as philosophy and application.
Although the organisations I’ve worked for have always been secular (i.e. not religiously affiliated and embracing modern diversity), I was not a part of the specifically secular movement until I joined CFIC in 2014. As most Canadians have been exposed to issues of faith-based bigotry and violence, so was I. From religious opposition to women’s health progress or physician assisted dying to issues of fanaticism or terrorism…the harms and dangers of religion seemed to have become more prominent to everyone’s attention. I recognised that my former status as a polite agnostic might need to shift to impolite atheist-agnostic in order to defend basic human rights.
Jacobsen: You have done some writing and poetry through personal websites. Your writing remains new. In that, the outlets exist, to date, for only a short time. What inspires these forms of self-expression?
Adriaans: Creative writing and journaling has always been an extremely important part of my self-development. Writing allows me to work out my thoughts and try on new ways to communicate. In my poetry, I’ve explored what I think may be new rhyme structures while retaining a deep respect and appreciation for highly formalised structures like sonnets or haiku. I suppose it is the challenge of expressing an idea or creating an image within a pre-determined structure that appeals to me. So often people think they want to do something that is “outside the box” when they may not even know what they can do inside the box.
Whether it is writing or some other undertakings, I am something of a nomad. I am interested in some pursuits for what I can learn or explore. So my writing is sometimes retained only for a short period of time until I’m ready to move on. I don’t hold my prior accomplishments up as significant unless they are informing something that I am working on now or wish to work on in the future. What I do now is intended to help me drive forward.
Sometimes my pursuits are to help me learn something or work on a part of my character. I spent several years watching CFL football and listening to the commentary, because I wanted to understand if the many football metaphors I noticed in the language of business and day-to-day life held any validity. I did eventually become a (American) football fan but it started as an intellectual exercise rather than as a passion. Recently I took up motorcycle riding. I was amazed by the experience of learning a new basic physical skill — the interactions of balance, controlling fear, focussing awareness, coordinating movements.
Self-expression is about communicating something of yourself to others. We do it for strategic reasons whether it is through the way we dress, what we write or anything we do as an attempt to reach others. For me that is all about what I’m learning today, helping others, growing as a person and preparing for tomorrow
Jacobsen: You earned a Bachelor of Arts, psychology and English, from 1987 to 1992 at Carleton University. In addition to this, you hold the following certifications: Volunteer Development (1994), Fundraising Management (1999), FDZ Licence (2005), Certified Automotive Fleet Manager (2010), PB Diploma (2014) — with continued education in Legislative Drafting at Athabasca University. Within each domain, the consistent pragmatic elements of charitable leadership and work, management of individuals, and clear communication seem prominent to me, how does each qualification assist in personal and professional life to the present day?
Adriaans: What we learn as individuals today helps to make future options either possible or out of reach. I wanted to learn how to drive large commercial vehicles at one time my life and that positioned me as a uniquely qualified candidate for a specific career opportunity at the Canadian Red Cross Society — not many people have a long charitable sector management background and the capacity to operate commercial vehicles). That career opportunity gave me the opportunity to study legislation and how to communicate the need for regulatory compliance to a variety of people, which in turn led to further studies and opportunities. It may be that my most valuable skills have been literary, an ability to recognise strategically important information and to communicate what I learn.
If you aren’t able to communicate what you know, then the information isn’t of much value to anyone. That to me has been the value of my English literature and language studies.
Leadership in the charitable sector has always been a very clear situation to me. Given the dependence of charitable organisations on volunteers, if people don’t like you or what you’re trying to do, they won’t help. Pretty simple. So I have always looked at it as a situation of creating an environment where people are not only able to do the work of the organisation but actively want to do it. You have to show that you are aspiring to be the best representative of the organisation that you can be.
I actively manage myself more than anybody else; in life and in charitable organisations we have to learn, understand, communicate and drive forward to new and better circumstances and outcomes. We’re here to make things better. The status quo is always a launching point to a better tomorrow.
Jacobsen: You worked for the Canadian Diabetes Association (District Coordinator, 1991–1997), The Kidney Foundation of Canada ((A) Executive Director, 1997–1999), The Arthritis Society (Associate Director, Ontario North & East, 1999–2001), Ottawa Humane Society (Manager, Development and Outreach, 2001–2002), Canadian Federation of Humane Societies (Director, Development & Finance, 2002–2005), Avocado Press (Director, Business Development, 2005), The Lung Association (Fundraising Coordinator, 2006), and the Canadian Red Cross Society (Director, Regional Operations, 2006–2014). This work occurred in diverse areas including Thunder Bay, New Zealand, North Superior, Ottawa, and Western Ontario. With respect to these diverse and extensive experiences throughout professional work and leadership, what insights come to mind, and seem relevant, about the nature of the charitable sector, especially for those without religious affiliation?
Adriaans: The charitable sector is about making the world better — not accepting the status quo. It doesn’t matter where you live, things can be made better. No charity I have ever worked for has said “OK, our job is done.” Just as with science, any question or problem that is investigated brings up a host of new questions and problems. Charitable organisations, big or small, will always need more resources and more time.
The charitable sector is the most socially productive counter-authoritarian undertaking I can think of. Charities tell authorities, whether they are governments, media, religions, judiciaries, political parties, corporate forces or any other form of authority that they must not rest. It is the charitable sector which pushes for human rights, education, health or any priority.
Charities are the community expression and engagement of non-religious people. People get involved with issues that matter to them through charities. Charities are the modern secular replacement for churches. There’s nothing supernatural about showing up at a foodbank to help out, coaching a children’s sports team or protesting violence or bigotry.
Jacobsen: You were the national executive director of the Center for Inquiry Canada (CFI Canada) on March, 2014 until July 1, 2016. You drafted the Statement of Values, in addition to its revision, which, in part, states:
To educate and provide training to the public in the application of skeptical, secular, rational and humanistic enquiry through conferences, symposia, lectures, published works and the maintenance of a library…I. CFI Canada values people above ideas…the leading international voice for critical thinking, secularism, skepticism, humanism, and free-thought…III. CFI Canada values Humanism…IV. CFI Canada values skepticism; we strive to ensure that information or messages we circulate do not require the audience to accept it without validation of evidence…V. CFI Canada values science, rational thought and critical thinking…VI. CFI Canada values free thought…VII.CFI Canada values human rights…VIII. CFI Canada values education…IX. CFI Canada values the wellness of people…X. CFI Canada values excellence…XI. CFI Canada values transparency…XII.CFI Canada is an open and diverse community of individuals that embraces individuals regardless of sex/gender, gender identity, sexual orientation, disability, physical appearance, body size, race, or religion. We do not tolerate harassment of participants in any form.
Of course, more information exists with thorough answers to relevant questions about humanistic values, for instance, in the CFI Canada Statement of Values and elsewhere. Regarding the representation and functions of CFI Canada, what does CFI Canada represent — in terms of direct and indirect constituents, and function as — in terms of its general activities, within the general population of Canada?
Adriaans: CFIC’s mission statement includes the term “secular humanist” as a key feature. It also includes keywords like freethought and skepticism. All of these words are charged with history and significance for the people who use them. There are even degrees of identity politics associated with them.
Secular humanist is a very near synonym for atheist. Recently, I have started to encourage the use of the phrase “Your Community For Science and Secularism” to feature the basic values of an evidence-based approach to matters such as education and healthcare and the separation of religion from governance of people.
Many people have assumed that CFIC is therefore an organisation specifically for anyone who self-identifies as atheist, skeptic, agnostic, secularist, secular humanist, humanist, rational, freethinker or rational. To the extent of active members and volunteers, that is mostly true.
I argue, however, that the organisation is for the majority of society, whether they view themselves as religious or not, because it is my perspective that all of society benefits when evidence-based practices are in place and when religious freedom and freedom from religion is assured. I sense that CFIC represents the view of most Canadians, they just don’t know it yet.
I very much want people to move beyond arbitrary and partial labels which will never adequately describe any whole person and get to the work that is done to make the world a better and more satisfying place for more and more people.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/18
I do not want fellow Canadian citizens to die. Yes, you: neighbours, friends, colleagues, and acquaintances, please, please do drink filtered water rather than unfiltered groundwater and food instead of laundry detergent pods, even on a dare (CBC: Health, 2018).
It is a problem across North America as this happens in the United States as well (South China Morning Post, 2018). That extends to my almost fellow Americans, too.
Canadians, in their bid to win the prize for greatest reduction in the global health and wellness rankings by more than any other country, decided to mark the news cycle with two Darwin Awards or, maybe, a series of championship trophies given the scale (Azpiri & McArthur, 2018; Government of Canada, 2018).
People in Canada have been eating detergent pods. This has led to up to 40 hospitalizations in North America (The Canadian Press, 2018). The government health authorities of Canada have warned teens and others from biting the pods. Prince Edward Island police have tried to make a similar point with humor.
So, there are efforts to tackle this from a serious as well as a humourous angle, but the consequences are not as humourous because people can be harmed. People bite into the colourful pods and feel ill (Bissett, 2018).
There is also a move for raw water. Some sell jugs worth upwards of $60 USD. Health experts have warned that this water coming unfiltered out of the ground can contain a host of deadly illnesses (Stechyson, 2018). These can include Giardia, Hepatitis A, and Cholera. It is gross water. It is dangerous.
An Edmonton professor of health law and science policy, Timothy Caulfield, has noted that “this is deeply ridiculous.” He calls this a “great example of our embrace of the naturalistic fallacy and inability to understand risk” (Ibid.). This unfiltered water could contain animal poop: feces.
Caulfield notes that they are paying lots of money for, essentially, gross, contaminated, and dirty water (Muzyka, 2018).
In other words, the 91 contaminants that community tap water removes potentially could not be removed from the unfiltered groundwater and could also contain the diseases that kill great-grandparents of ours (Stechyson, 2018). What can you do?
Keep away yourself, and warn and protect others. Be informed.
References
Azpiri, J. & McArthur, A. (2018, January 15). Some Metro Vancouver residents insist on drinking ‘raw water’ despite health warnings. Retrieved from https://globalnews.ca/news/3966855/vancouver-raw-water-trend/?platform=hootsuite.
Bissett, K. (2018, January 18). P.E.I. police remind people to eat food, rather than detergent pods. Retrieved from https://globalnews.ca/news/3972716/p-e-i-police-remind-people-to-eat-food-rather-than-detergent-pods/.
CBC: Health. (2018, January 17). ‘Do not eat’: Teens warned against taking ‘Tide pod challenge’. Retrieved from http://www.cbc.ca/news/health/social-media-tide-pod-challenge-laundry-detergent-1.4490168.
Government of Canada. (2018). laundry detergent packets. Retrieved from https://www.canada.ca/en/health-canada/services/household-products/laundry-detergent-packets.html.
Muzyka, K. (2018, January 16). Raw water trend puts the ‘gotta go’ into H2O, says U of A health professor. Retrieved from http://www.cbc.ca/news/canada/edmonton/raw-water-tim-caulfield-university-alberta-1.4490579.
South China Morning Post. (2018, January 17). US citizens made more than 12,000 calls about people eating detergent pods last year. Retrieved from http://www.scmp.com/news/world/united-states-canada/article/2128565/us-citizens-made-more-12000-calls-about-people.
Stechyson, N. (2018, January 4). New Health Fad ‘Raw Water’ Is Actually Pretty Dangerous, Experts Warn. Retrieved from http://www.huffingtonpost.ca/2018/01/04/raw-water-dangerous_a_23323766/.
The Canadian Press. (2018, January 18). Authorities remind people to eat food, rather than detergent pods. Retrieved from http://ottawacitizen.com/pmn/news-pmn/canada-news-pmn/p-e-i-police-remind-people-to-eat-food-rather-than-detergent-pods/wcm/047d6c6f-c09a-4198-9644-d773a205f1ac.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/18
Scott Douglas Jacobsen: For the Canadian atheist community, what is your own background and upbringing in a faith? What was your training? How does this tie into Filipino culture at large?
Father Joseph Lagumbay: Hi Scott, thanks for having me here. I was born and raised as a Roman Catholic. As you all know, the Philippines is a very ‘Catholic’ Country, having 80%+ of the population claiming to be Catholics. Becoming a Catholic Universalist Priest didn’t become much of a challenge for me aesthetically, since the rituals are almost similar to the RCC. Reaching to Filipinos are not that hard too, given the advantage of the familiarity of the rituals.
Jacobsen: In terms of position and personal philosophy, and way of life, what is the position? What is the personal philosophy? What is your way of life, i.e. the practice that follows from the personal philosophy?
Lagumbay: My personal Philosophy is very much in line with our Church’s principle Theses.
We do not have doctrines or dogma, rather we believe that God can be experienced by everyone, Christian or not, Theist or Not. This experience of ‘God’ is when we give love, and feel loved in return. And the famous Christian verse that states, ‘God is Love’. Master Jesus always tell us to ‘Love one another’ and ‘Love others as we love ourselves’. Master Jesus even said, ‘Love your enemies’. You cannot say, ‘You love God but hate your neighbor. How can you love an unseen God when you can’t even love a visible neighbor’? Also, we often see Master Jesus healing the sick, Jews, or non-Jews. Religion was not important to Jesus. He’s not asking what we should believe, rather he was busy teaching us how to love. I guess this is what most Christians missed. Jesus did not ask us to believe in him that he was God, or if he was, it’s not important. He wants us to care for one another, as we are created in the image and likeness of God. When we respect, care and love each other regardless of race, gender, religion, etc., we show our greatest love to God.
As a personal practice, I practice some Buddhist and Hindu meditations along with some Christian prayer and contemplation. I have lots of Atheist and Agnostic friends, too. Some of them even attend our Church services.
I walk in the path of Love. No Judgment. No prejudice.
Jacobsen: You are the project executive at ThinkLogic. What is it? What are some of its provisions?
Lagumbay: Well, Thinklogic Marketing is a startup, local BPO Company here in Cagayan de Oro City, Philippines. As you can see, the Clergy of the Catholic Universalist Church are non-stipendiary. For us, we keep it this way: “Priesthood is a vocation, not a profession”. We keep church funds and donations for the people, and by the people. So, any clergy from CUC needs to have a day job to sustain yourself, your family, and the ministry.
When I applied for the job, I started as a regular ‘Call Center Agent’. I didn’t get any special provisions even though my employers knew that I am a Priest. I got no special treatment. I got reprimanded too and received memos just like other employees.
Personally, I also do not want to be treated ‘special’ just because I am a Priest. I am a human being, just like you and everyone else.
It was after more than a year when I got promoted, and became a Client Services Executive. I earned my employers trust and confidence not because I am someone ‘holier-than-thou’, but because of my hard work and dedication towards work.
Today, I juggle my time between work (on weekdays), and being a husband, a father and a Church Minister on weekends.
For those who are interested in our services, please visit: www.thinklogicmarketing.com.
Jacobsen: You are a Catholic priest at the Catholic Universalist Church of the Philippines. In previous interactions, you had a different angle on the faith and religion as a practice too. Can you please go in depth into your own theology of the world and the practical spiritual life that you lead for us?
Lagumbay: The Catholic Universalist Church (CUC) is a self-governing jurisdiction of the One, Holy, Catholic and Apostolic Church in the Liberal Catholic tradition.
Liturgy is offered using the Rites of the Liberal Catholic Church and the Young Rite, as well as other Universalist, mystical celebrations of the Eucharist. Although not affiliated with the Roman Catholic Church, the CUC offers valid Catholic liturgy and sacraments to those who come to hear that the Gospel really is “Good News” in that all will ultimately be reconciled to the Divine.
All who come with an open, honest heart are welcome, and the CUC does not discriminate based on race, gender, nationality, sexual orientation or identification, ethnicity, or disability. Our sacraments, including the fullness of Holy Orders, are available to all.
For a better understanding, listed below are the Frequently Asked Questions:
Q: What is the Catholic Universalist Church?
A: The Catholic Universalist Church (CUC) is a self-governing jurisdiction of the One, Holy, Catholic and Apostolic Church in the Liberal Catholic tradition.
Q: Are you affiliated with the Roman Catholic Church?
A: No. We are an independent and self-governing Church. Although not affiliated with the Roman Catholic Church, the CUC offers valid Catholic liturgy and sacraments to those who come to hear that the Gospel really is “Good News” in that all will ultimately be reconciled to the Divine. We respect all people from diverse spiritual paths – the sacramental table is open for everyone!
Q: What do you mean by ‘Universalist’?
A: Universalism is the belief that, in the fullness of time and in the infinite love and mercy of God, all beings will ultimately find their rest in the Love of God and will be united with him in paradise. We believe that salvation is for everyone – no one gets left behind!
Q: Do you believe in God?
A: Yes. We do believe in God. God manifests himself in different cultures, in different forms to different people with different needs.
Q: Do you believe in hell then?
A: Well, that is up to the individual to decide. The Lord bestowed upon all of us the grace to see him in the different experiences that we face in day to day life. Theology is experiential. Some members of the Church believe that hell is a reality but only temporary. These people believe that hellfire is purifying and like purifying gold or various precious metals need to be stricken out of impurities before considered to be perfect. Some Early Church Fathers believed in this teaching such as Origen, St. Gregory of Nyssa, St. Clement of Alexandria and many more. Some members of the Church believe that Earth is hell in itself and that we are purified as we live in it. Other subscribe to reincarnation and other forms of the teaching. However, though our views may be very varied and different, we are united in the belief that the mercy and love of God transcends evil and hell. That the same God who is omnipotent (all-powerful), omnipresent (all-seeing), and omniscient (all-knowing) chooses, in his divine love to draw all of us unto himself that he may be all in all.
Q: Does this Church have distinctive doctrines for one to follow?
A: The church subscribes to intellectual freedom; therefore we do not require anyone to accept our beliefs. They are offered as a teaching framework only. It is up to the individual to experience Gnosis – the Knowledge of the Divine in their own ways and spiritual paths. Our teachings as a church are guided by these principles but each individual is free to reason and interpret as their own good conscience dictates.
Q: What do you generally believe?
A: These are the principle theses taught by the Catholic Universalist Church:
- We teach that there is One Reality, an Infinite Divine Source, who is Love, Light, Truth, and Spirit, whom we are called to seek, know, and love; this One Reality has acted to initiate the universe, and whose nature was revealed to the world in the person and teachings of Master Jesus of Galilee, known as the Christ.
- We teach that the universal commandment is to love and serve one another, as we love and serve ourselves.
- We teach that there is a law of justice by which actions generate consequences, whether to be manifested in this life or the life to come; and that love, grace and forgiveness ultimately overcome the law of justice.
- We teach that the grace of God provides a full and final triumph over separation and death: the mercy and forgiveness of God are always victorious; this victory of redemption is revealed in the life, death and resurrection of Jesus; and that, therefore, no human being will be allowed to suffer pain and separation forever.
- We teach that every person is the divine offspring of One Reality, created in the image of the Heavenly Parent of all; the destiny of every person is to be raised up from imperfection to maturity according to the pattern of the archetypal Christ, the Child of the Divine Source, and the Perfect Human in whose image all humanity shall be transformed.
- We teach that mysterious spiritual phenomena, such as the resurrection of Jesus, which transcend materialistic views of reality, exist though they defy human explanation.
- We teach that the One Reality, functioning as the Holy Spirit has inspired numerous prophets, saints, philosophers, and mystics throughout history, in a variety of cultures and traditions; by reading the Bible and other great texts of spiritual and moral wisdom with a discerning mind, and meditating to connect to the Spirit within, there is a greater understanding of truth to be gained. This understanding should be applied for the betterment of our world and ourselves.
- We teach that Christ instituted various sacraments in which an inward and spiritual grace is given to us through an outward and visible sign. There are seven rites, which may be ranked as sacraments, or mysteries, namely: Baptism, Confirmation, Holy Eucharist, Absolution, and Anointing of the Distressed, Holy Matrimony, and Holy Orders. The Christ is the true minister of all sacraments.
- We teach and uphold the primacy of the human intellect and will in discerning all matters relevant to one’s body, soul and spirit.
Q: Are the sacraments open for everyone?
A: The purpose for the establishment of this church is to bring the love of God, as we hear in the Good News of Universalism, to all peoples of all places in the world. All who come with an open, honest heart are welcome, and the CUC does not discriminate based on race, gender, nationality, sexual orientation or identification, ethnicity, or disability. Our sacraments, including the fullness of Holy Orders, are available to all regardless of one’s religious affiliation or gender orientation.
Q: So women and people who are openly part of the LGBT community can be ordained?
A: Yes. It’s open for everyone.
Q: Do you marry people in the LGBT community?
A: We do and openly embrace it! However it must be remembered that as citizens of a given state we must abide by the laws set therein.
Q: What is your view of the occult?
A: The Occult refers to the mystical and ‘hidden’ spiritual knowledge passed on by spiritual adepts to their initiated students. The CUC is not affiliated with any esoteric or occult organizations. However individuals are encouraged to spiritually grow. The CUC has no hidden teachings or secret initiatory rites that one has to pass through in order to gain access to certain mystical insights. Since our Church is a part of the Liberal Catholic Movement, we adopted some beliefs uniquely found in Theosophy and other Eastern Philosophies. But one does not have to be part of any organization in order to be part of the CUC. One may be a freemason, a theosophist, an occultist, a ceremonial magician, a yogi or whatever one wants to be as long as it is for their benefit and spiritual growth.
To simply put:
We are a very progressive and an ultra-Liberal branch of the Catholic Church.
Jacobsen: Now, you are married. How does this change the dynamics for your spiritual or edificative life compared to priests who are not married?
Lagumbay: In my case, instead of being a burden, being married is an advantage. My wife has been very supportive to my path. When I am not around, she takes care of our small community. When I am around, she takes care of me. She understood that when she married me, she is also sharing my vocation.
When I was married, I became more focused on my goals, both spiritual and material. I have learned to manage my time properly. Being married also gave me credibility when giving advice about failing marriages, romantic relationships, family, and parenthood, as I am experiencing the first hand.
I think priests should have a wife (or a husband/Spouse) for them to have someone to share their vocation with. It makes their task easier. Also, it will make them understand ‘Humanity’ more and more. It is by living like any other human being that one becomes an effective leader in the society. On the process, the love of two individual grows as they surpass their ministry’s struggles. Their love will resonate to the entire community, as if God, the unfathomable cosmic consciousness, is here and now.
Jacobsen: Any final thoughts or feelings in conclusion?
Lagumbay: I would like to thank you, and the Canadian Atheist Community for this chance to share our Spiritual Views on your website. This might sound unusual, but we are all One. We do not wish to convert anyone to our beliefs. We also never asked Atheists to believe in a ‘God’. However, we just engage in philosophical and scientific talks, with sincere love and compassion. We are here for those who need us. Personally, the God that I worship is not some ‘Old Man in The Sky’ who loves to be kissed in the ass all the time for Him not to punish me. The God I believe in is the Universal Consciousness. We all are One and the same. We came from the same ‘star dust’. All religions are just mere human institutions to try to ‘Explain’ this universal consciousness. We are all part of this ‘God’ we call. We are created from the ‘Spark’ of God. Master Jesus always tell us to Love others because that’s the true meaning of ‘Worship’. To Worship is to serve God. You only do that best when we serve our fellow man.
Let me share with you my article in: https://hapihumanist.org/opinion/humanism-re-defined-transcending-beyond-atheism-theism/.
As Humanists, we transcend beyond Atheism, Theism or the likes in between. The issue here is not proving about the existence of God. The real issue here is, “can we be good without God?” If there is God, then we ask ourselves “can we be as good as God?” If we also view God as an egoistic creator, then let’s ask, “How can I be good unlike God?”
We as human beings are entitled for our beliefs. Spiritual maturity is a process. Sometimes we are just too egoistically driven that we do not admit unto ourselves that no matter what we do, there are things that the logic we use in our 3-dimentional minds could not comprehend. Some people stop to ask questions and accept things as it is, while others continue to seek.
No matter what we believe in, let us remember that it’s our actions that make us a better person, and not our ‘version’ of God. In continuing these meaningless fights between religious groups and non-believers, we are not addressing the real issue.
The world needs to be healed using genuine love and compassion and not words of hate, mockery and insult.
To Atheists:
Isn’t it clear that it is us who create our reality? Why not start doing something to make this world a better place to live in?
To Theists:
Isn’t it clear to us that we are created in the image and likeness of God? If we have God’s DNA, why not create a better world to live in?
Whatever might be our stand, let us remember that what divides us is just a wall of illusion.
We are NOT our beliefs.
Beyond our ideals lies the truth of our humanity.
We are here to experience life that is meant to be shared with others and cherished!
We are here to love and be loved.
We are made up of the same substance that is present in all stars and planets in the Universe. Isn’t it amazing how can we move and think knowing that we are just made up of non-living molecular substances?
Maybe the Universe is alive and all stars, planets and everything we thought that are non-living materials are its gigantic molecular components?
Or could it be that we are the Universe within the Universe itself?
Maybe within us are other Universes as well?
We really don’t know.
But here’s what I’ve got to say.
Let us be more tolerant my fellow humanists.
We are just One, being expressed differently in a short period of time.
When I look into your eyes, I know that the ‘Spirit (Energy)’ I see in you, is also the ‘Spirit (Energy)’ in me. To hurt you, is to hurt myself..
..and to love you, is to love myself more.
We are One.
Namaste.
Jacobsen: Thank you for the opportunity and your time, Father Joseph.
References
Catholic Universalist Church. (2018). Catholic Universalist Church. Retrieved from http://www.catholicuniversalistchurch.org/.
Catholic Universalist Church of the Philippines. (2018). Catholic Universalist Church of the Philippines. Retrieved from https://www.facebook.com/cucphilippines/.
ThinkLogic. (2018). ThinkLogic. Retrieved from www.thinklogicmarketing.com.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/17
Humanists, as noted by the American Humanist Association (AHA), believe in the principle of “Good without God” (AHA, 2012). In this, we can derive the philosophy of secularism, as in secular humanism, which strives for a secular government with the separation of church and state. The United States has violated this separation on occasion, and so has violated principles inherent in humanism.
This is important because millions of American citizens do not adhere to a faith or a religion (Pew Research Center, 2016; Newport, 2016). They remain unaffiliated with religion. Faiths with preference in the legal system make the law unequal for Americans in general.
Take, for examples, the uses of the phrases “Under God” and “In God we Trust” (IHEU, 2016). Of course, these are explicit theistic terms, of which millions of American citizens will disagree (Alper & Sandstrom, 2016).
It has a history too. Since the Cold War, there was paranoia about atheism because of association with communism (Ibid.). The phrase “Under God” was interpolated to the Pledge of Allegiance by “The Knights of Columbus.” What is the issue here?
The implication is those without belief in a God, or gods, cannot take the Pledge of Allegiance with total legitimacy. “In God we Trust” was established in 1956 as the motto of the US. It is a recent addition to the public discourse around religion in the American canon.
As the Freedom of Thought Report notes, the secular and minority religious groups have worked to establish the separation between church and state. This is for the betterment of all, including the attempts to make the Pledge of Allegiance and the motto secular. The most recent attempts, among many prior, to the supreme court and appeals court cases being in April of 2014.
For another example, there was an AHA campaign in 2015 to remove the mandatory statement of the Pledge of Allegiance with the encroached religious phraseology and language by students, in academic settings. This is an ongoing issue of concern and needed deliberation, and subsequent activism. Many American citizens don’t want theological verbiage in public statements — including mandatory ones — such as the pledge, especially the irreligious members of society.
References
Alper, B.A. & Sandstrom, A. (2016, November 14). If the U.S. had 100 people: Charting Americans’ religious affiliations
Retrieved from http://www.pewresearch.org/fact-tank/2016/11/14/if-the-u-s-had-100-people-charting-americans-religious-affiliations/.
American Humanist Association. (2012). American Humanist Association’s Key Issues. Retrieved from https://americanhumanist.org/key-issues/statements-and-resolutions/issuessummary/.
IHEU. (2016). Freedom of Thought Report: United States of America. Retrieved from http://freethoughtreport.com/countries/americas-northern-america/united-states-of-america.
Newport, F. (2016, December 23). Five Key Findings on Religion in the US. Retrieved from http://www.gallup.com/poll/200186/five-key-findings-religion.aspx.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/16
Scott Douglas Jacobsen: How did A-News come into existence?
Lee Moore: Almost ten years ago myself and a few good friends were annoyed that the vast majority of the talking heads of atheism were only reaching out to the wealthy and well to do… We wanted to put out an atheist voice that understood that many work horrible jobs for terrible pay… and in many cases have to rely on a church to stay afloat. We wanted to also appeal to the new generations by injecting bad humor and pop culture references.
Jacobsen: What are the more favored topics – as measured, say, by likes and shares on Facebook – of the A-News community and readership?
Moore: Our most popular show had to do with a girl who masturbated with a crucifix on camera at her Catholic school.
Jacobsen: What is the service to the atheist community from A-News – its niche provision for the community?
Moore: We provide free entertainment and information.
Jacobsen: What has been your own favorite post or few in a-News?
Moore: Can’t say I have a favorite.
Jacobsen: Of the news posted by A-News, there will be news about trends in religion and non-religion. Based on the research already done, what seems like the longer term trends for religion and irreligion?
Moore: People will continue to lose interest in identifying as atheists, and the religious will continue to lose interests in their old beliefs.
Jacobsen: Other than the connection on Facebook. How can people help out? What are other news sources of potential interest to the atheist community?
Moore: News sources of interest to the atheist community… avoid the blogs… especially the popular ones.
Jacobsen: Any final thoughts or feelings in conclusion?
Moore: You may not be aware of this, but I just presided over TAC, the now-canceled NYC-based Atheist Convention. The community is dying out; we have bigger fish to fry now.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/16
Scott Douglas Jacobsen: How did you become involved in atheism or irreligiosity in general? Was there a family background?
René Hartmann: I used to be a member of the Lutheran Church of Germany — as were my parents, but my family was not very religious. I left the church when I was at the university.
Jacobsen: You are the chairman of the International League of the Non-Religious and Atheists. What tasks and responsibilities come with being the chairman of the International League of the Non-Religious and Atheists?
Hartmann: My main responsibilities are political communication, which includes press releases, the website, social media, and international contacts.
Jacobsen: Based on the membership of the International League of the Non-Religious and Atheists and from personal experience, who is most likely to be non-religious/an atheist?
Hartmann: It is hard to give a simple answer to this question, as our membership is very diverse. There are people who had a religious family background, and sometimes even suffered from their religious education. There are also people who never had much to do with religion, but at some time discovered how strongly the churches also affect the life of non-religious people and decided to do something about it.
Jacobsen: What are some of the main campaigns and initiatives of the International League of the Non-Religious and Atheists?
Hartmann: Beyond advocating the separation of state and church in general, we especially campaign for a religious-neutral school. Together with other organizations, we also oppose making assisted suicide unlawful.
Jacobsen: In the Political Guide, there is an important note that over one billion members of the global community do not belong to any church or religion with 150 explicit atheists. That’s a lot of people; still, a minority compared to the global population, but a significant number of people rejecting the supernaturalist claims in gods or God. What is the scope and scale of the International League of the Non-Religious and Atheists? Who are some of its most unexpected allies?
Hartmann: Our activities focus mainly on Germany and the German-speaking countries of Europe. Globally, our most important ally is the Atheist Alliance International (AAI) and with other atheist/secularist organizations.
Not all churches or religious organizations want to be privileged by the state, and some take a similar stance on church-state separation as we do, but I would not go so far as to call them allies.
Jacobsen: What is the best argument you’ve ever come across for atheism?
Hartmann: I think on of the most compelling arguments is summarised by the following quote for which I, unfortunately, cannot give a source: If God has spoken, why is the universe not convinced?
Jacobsen: As well, churches have privileges in law. That amounts, by implication, to religious bias in law against the secular; religious privilege equates to irreligious inequality with the religious. What is the most egregious legal privilege for the religious over the irreligious?
Hartmann: The most egregious privilege is probably the enormous amount of taxpayers’ money that flows into the activities of the churches, especially religious education, but also the salary of bishops. Also unacceptable is that the churches are the only exception to the rule that only insulting people is punishable, not institutions or convictions.
Jacobsen: In general, what are the perennial threats to the practice of atheism globally?
Hartmann: First, I want to stress that we don’t ‘practice’ atheism in the same way religious people practice religion. The biggest threat for atheists and non-religious people, in general, is religious intolerance, not only people who are openly fundamentalist, but also by people who actually don’t practice religion very intensively, but take it for granted that the state has to support religion.
Jacobsen: What have been the largest activist and educational initiatives provided by International League of the Non-Religious and Atheists? Out of these, what have been honest failures and successes?
Hartmann: We are trying to promote our aims using the media, the internet and social networks. There is also a prize that we award every two years. This year It will go to Ateizm Dernegi, a Turkish atheist group. The event will take place June 3 in Cologne.
Although we were not yet able to influence the law-making process significantly, we already had representatives participate in hearings of state parliaments. And recently non-religious groups got a joint seat in the body that oversees the public radio and TV corporation of North-Rhine Westphalia.
Jacobsen: How can people get involved with the International League of the Non-Religious and Atheists, even donate to it?
Hartmann: On our website, www.ibka.org one can find information on how to become a member and how to donate.
If you are living outside Europe, you may consider becoming a member of Atheist Alliance International.
Thank you for your time, René.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/15
Leo Igwe is the founder of the Nigerian Humanist Movement and former Western and Southern African representative of the International Humanist and Ethical Union. He holds a Ph.D. from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. In this educational series, we explore Nigeria through Dr. Igwe’s expertise.
Scott Douglas Jacobsen: Without the appropriate provisions for a healthy and stable education and educational environment, this seems to leave many rural communities in difficult circumstances. Maybe, one question is not about the improvement of the education itself, but working from the foundations. How good are the educational provisions in this or that neighbourhood?
Dr. Leo Igwe: Well, neighbourhoods are not the same. There are rural and urban neigbourhoods, upper class, middle class and poor neighbourhoods. There are also liberal and conservative neighbourhoods, Christian and Islamic neighbourhoods.
The ways these neighbourhoods relate to education are different. Some relate better with eastern Islamic education, others may ally closely with western Christian education, still, others may go for a combination of both. So the way various neighbourhoods relate to education differs.
There are other intervening variables. And these variables are factors in determining how education works, no matter the quality of educational programs and curricula. An excellent educational curriculum is not enough!
Those who impact the knowledge are also important In fact, these circumstances go a long way in determining if education leads people away from ignorance, and into knowledge and enlightenment, or holds them firmly in chains in the cave of fear and ignorance. Then we can begin to establish proper curricula based on critical thinking, science, logic, and so on.
Jacobsen: How should we tackle both of these problems, even at the same time?
Igwe: We may have to burn the candle at both ends: put in place a sound curriculum and work on making the environments more receptive to the educational modules.
However, this is not going to be an easy task especially in situations where religious ideologies trump educational goals and objectives. Or better this is a challenging task because of religious usurpation of educational modules. Religions want education to serve their ends. So schools often try to Christianize or Islamize educational materials before they are allowed to be used in schools.
Schools in Nigeria are always trying to satisfy the interests of their owners even if it means watering down an excellent educational curriculum. So even if they agree to teach critical thinking, science and logic, the delivery is interspersed with religious caveats. That is why the secular schools such as the ones we have in Uganda present us with a glimmer of hope.
This is because in this case, one does not worry that the owners would sacrifice the curriculum on the altar of their religious interest. Instead, my guess is that secular schools would ensure optimal delivery of the educational curricula. But we must be aware that these secular schools are few, so few at the moment one in Nigeria and 3 in Uganda. So we need more secular schools in Nigeria and Africa to ensure a more hopeful future. Some Africanizing and Nigerianizing of critical thinking and the scientific method could especially help inspire the youth in their endeavours to learn more, be inspired more, and to pursue their dreams with adult examples.
Jacobsen: What are some examples of Africanizing and Nigerianizing these general human capacities, critical thinking and the scientific method?
Igwe: By Africanizing or Nigerianizing critical thinking and the scientific method, I do not mean anything exotic. No, not all. I rather mean trying to highlight the roots of these values in African culture and stop creating this false impression that critical thinking and science are western values. The habit of basing one’s knowledge claims on observation or experience does not belong to any culture or race. It is human and universal.
Although the ways that cultures account for this value may be different, that does not mean that the values are absence or alien, they have not been sufficiently emphasized. Africans must begin to account for the place and presence of critical inquiry and scientific method in their cultures.
They need to embark on scientific research and experiments and publish and share the results with the global scientific community. These research projects could be tailored to help discover cures for diseases that kill Africans or to highlight solutions to problems that plague the region.
Jacobsen: Who are some great critical thinkers, scientists, and humanists in Nigerian history?
Igwe: There are actually many of them. They include Tai Solarin, Sheila Solarin, Mokwugo Okoye, Beko Ransome Kuti, Wole Soyinka, Steve Okecha, Nkeonye Otakpor.
Jacobsen: What can inspire the youth to take on those subjects, such as chemistry, physics, and biology, to build this better future for Nigeria?
Igwe: Young people want to know that there are opportunities and resources to study these subjects. The challenge is that some youths who want to study science subjects may not have the resources to learn them. They may not afford the money to go to school. Some may go to school but the schools may not have qualified teachers to handle the subjects.
The schools may not have libraries and laboratories, and where these facilities exist, they may not be equipped. To get youths to study science subjects, there should be schools where these subjects could be properly delivered. There should be scholarship opportunities, well-qualified teachers and well-equipped libraries and laboratories. There should be incentives; the government should ensure that there is some social capital in studying science.
Jacobsen: Who are some public science communicators in the country now?
Igwe: The only one I know is Prof Steve Okecha from Ambrose Alli University. There are actually others who are doing a good job whom I do not know.
Jacobsen: Have you had the privilege of becoming friends with personal heroes in science, critical thinking, and humanism?
Igwe: Yes, I have and I found it inspiring how they, ordinary people, accomplished extraordinary feats. Becoming friends with them or getting to know them personally deepened my admiration for them!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Anya Overmann
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/15
At the United Nations (UN), on March 17, in their headquarters in New York, the secretary-general Antonio Guterres along with other high-ranking officials within the UN, such as the executive director of UN Women Phumzile Mlambo-Ngcuka, discussed, and emphasized the need for, women’s international parity with men.
Secretary-General António Guterres holds a town hall meeting with civil society organizations associated with the 61st session of the UN Commission on the Status of Women.UN Photo/Mark Garten
This was taken in the context of “all levels.” That is, the “political, cultural, economic and social” levels through women’s rights for women’s advocacy and empowerment. Guterres’ statements were one of the capstones and highlights during the 61st Commission on the Status of Women (CSW61).
The emphasis at CSW61 was the link between civil society and government to improve governance. So how do we improve governance for greater international gender parity?
“As societies become more complex, and as social media’s [impact continues to grow],” Guterres said, “and governments feel less and less secure because they have less instruments of control, one of the attempts is to try to keep civil society under control […] Limiting civil society space is a reaction to the feeling of governments that they are losing control of society.”
So there’s a goal for civil societies — to reach gender parity on various levels, e.g., cultural, economic, political, and social. Their goal, which is ambitious, is based on women having economic parity by 2030 rather than the comprehensive parity predicted by the World Economic Forum (WEF) in reflection on the Gender Gap Report. As we noted in 2030’s Planet 50–50:
[The] World Economic Forum (WEF) [stated],“the overall gender gap based on the index called the Gender Gap Report published each year will not close until 2186.”
That’s 169 years from now, just for predicted economic equality. Political, cultural, and social equality could take even longer in some countries. It can take multiple generations before the value of gender equality is instilled within humans in a social and cultural capacity.
We chose to write about this event because it is significant that the UN secretary-general, and not just the director of UN Women has spoken up about this advocacy for gender equality. It’s not just a women’s problem; it’s everyone’s problem.
And, of course, if you’re feeling despair in some moderately depressing times regarding the repeal of women’s rights, and progress for women, you can, as always, move to Iceland. The time machine is ready-to-go.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/14
Leo Igwe is the founder of the Nigerian Humanist Movement and former Western and Southern African representative of the International Humanist and Ethical Union. He holds a Ph.D. from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. In this educational series, we explore Nigeria through Dr. Igwe’s expertise.
Scott Douglas Jacobsen: When you mention an ineffective education system, what are the main weak points?
Dr. Leo Igwe: First of all, in many rural communities, there are no schools to attend. Children who want to learn cannot learn. Other children trek several kilometers to attend the nearest schools where there may not be enough teachers or classrooms.
In some of these schools, children learn under the trees, in make-shift structures. Many classrooms have no desks or benches, and children sit on the floor to take lessons. Where the schools are available, there are no qualified teachers.
Many teachers are poorly paid. Their monthly salaries do not come regularly. In many cases, teachers retire into poverty because they receive very little as a pension — that is if the pension is paid. The condition is worse for those who teach in private schools.
For instance, some teachers in private schools in Ibadan in South West Nigeria are paid as low as 50 dollars a month. Some of these teachers are not paid during the holidays and they are not entitled to any pension. Now I ask: what kind of knowledge would such teachers impact?
So generally, the morale of teachers in the education system is low. Even in situations where there are schools and qualified, well-paid teachers, these teachers are compelled to teach in accordance with certain religious ideologies and traditions.
Education is largely by rote learning and memorization of what is allowed to be taught in the classrooms. There is very little going on in terms of research, experimentation, and exploration of new frontiers of knowledge.
There is a disdain for cutting-edge ideas. The place for creativity, innovation, and invention is marginal. Merit is not always rewarded. Originality, adventurous, and independent thinking are not encouraged, especially when such ideas are perceived to pose a threat to religions or the authorities.
So, education as a facility that would lead people out of ignorance is not the case. The education system has failed to provide the impetus that is needed for national development and renewal.
Jacobsen: How can individual Nigerian parents work to improve the education for their children?
Igwe: Parents can help improve the education of their children by ensuring that children continue to learn even when they return from school. Parents should not rely solely on what the children are taught at the school.
They should make sure that the homes are continuing education centers. Parents should also lobby for the improvement of the quality of education in the schools. They should pressure the government to employ more qualified teachers and pay them well.
They should get the government to build and equip the classrooms, and ensure that there are learning aid materials for children. Parents should understand the importance of separating education and religious indoctrination.
Too often religion has so much influence in the educational system due to pressure from parents. Parents should realize that what is taught in classrooms need not be compatible with what children are told at home or at their churches and mosques; that education is not the handmaid of religion.
In fact, parents should know that religious interference in schools undermines the education, growth and development of their children.
Jacobsen: How can we inculcate critical thinking and science training in the young Nigerian population?
Igwe: By encouraging critical thinking, rewarding scientific discovery, and investing in scientific research; by Africanizing and Nigerianizing, not westernizing, critical thinking and the scientific method of acquiring knowledge.
Too often it is mistakenly said that critical or scientific thinking is a Western value. No, it is not. Critical reasoning is a human property. Scientific thought is a human value, and not an exclusive heritage of any culture or race.
Nigeria must make inculcation of critical thinking skills part of its curriculum and ensure that the subject is taught from the primary to the university level. As a society, Nigeria needs to show that it values those who question ideas and demand evidence, those who inquire, investigate, and examine beliefs.
Nigeria should honour its adventurous thinkers and get the young ones to know that acquiring critical thinking skills is a venture worth pursuing. Nigeria cannot instill critical thinking when it makes criminals of those who criticize religions, and does not guarantee freedom of expression. The country must ensure that critical inquiry is applied in all areas of human endeavor.
So, critical thinkers must be protected and defended, not penalized, prosecuted, jailed, or executed. Nigeria should invest in science, in the training scientists and in scientific research. Nigeria should fund scientific experiments, set up science laboratories, and celebrate excellence in scientific research. Young Nigerians should be encouraged to choose science subjects and to become scientists.
Jacobsen: Why is the religious ideological filter so pervasive and damaging to society, rather than positive and beneficial?
Igwe: Religious ideology is pervasive because it thrives on fear and ignorance. It recruits easily and is not mentally demanding. Blind obedience is the main obligation and qualification. Apparently, religious ideology is for the intellectually lazy, for minds not inclined to diligence, rigor, and adventure.
For minds that are closed and are unfree, but more especially in Christianity and Islam, this ideology manifests in its insidious forms because, backed by powerful political and financial interest groups in the West and the Middle East, their influence is potent and pervasive.
The ideology has been on a rampage as evidenced by the political and militant demands for Sharia law in northern Nigeria, the hijab crisis in schools across southwest Nigeria, and witch persecution in many parts of the country.
The ideology is damaging by any stretch because it holds the Nigerian mind hostage and prevents it from unfettered expression and intellection. Religion enslaves the mind. Ideologies that spring from it colonize the intellect.
The people even the highly educated are afraid to think freely and openly exercise their minds. They are afraid to challenge the religious dogmas. They are reluctant to condemn acts of bloodletting committed in the name of religion.
Many Nigerians are unwilling to think outside the box of their religion, their god(s), or their holy book. Unfortunately, in pursuant of these competing versions of the faith ideology, Nigerians have inadvertently turned their country into a proxy battleground where the cold war between Christianity and Islam rages endlessly at Nigeria’s and Nigerians’ expense.
Jacobsen: Thank you for your time, Leo, my friend.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/13
Scott Douglas Jacobsen: What is Calgary Pro-Choice Coalition, which was formed in 1994?
Kathy Dawson: Calgary Pro-Choice Coalition was formed to give voice to pro-choice people in the Calgary area, I approached them last year about expanding to Alberta and rebranding as the Alberta Pro-Choice Coalition because there was a need:
- Access in Alberta has been limited to two clinics (Edmonton and Calgary) and one hospital (Calgary). Rural and northern people must travel, miss work, incur hotel and other expenses to access a basic health right, even in communities that are equipped to handle miscarriages (similar procedure as abortion).
- Sexual health education has been compromised in some school districts that invite anti-choice groups to teach abstinence-based/sexual risk avoidance. Many US based programs, an example of the lessons and how they undermine sexual health and consent education can be found here:
- http://www.communityactionkit.org/index.cfm?pageid=923
- Waxman Study from the US: http://spot.colorado.edu/~tooley/HenryWaxman.pdf
- I’ve been doing quite a bit advocacy in the Edmonton area and across Canada. We needed to go province-wide in Alberta. So, that’s what we’ve done; I joined the Calgary Pro-Choice Coalition and we rebranded to represent all of Alberta, it is now called the Alberta Pro-Choice Coalition.
Jacobsen: For the Canadian population big minority that lacks a formal faith, are the people who tend to be anti-choice the people that one would usually expect from religious organizations and advocates?
Dawson: Most of the anti-choice come from religious perspectives and organizations (faith-based perspectives can vary – see the Abortion Rights Coalition of Canada (ARCC) position paper). There is a minority that claims to be secular and not religious, but their definition of the beginning of life comes from a religious view, not a scientific view. Some anti-choice have attempted to rebrand themselves as pro-woman, feminist and secular, yet they work to restrict the rights that women and trans people have.
The Canadian Association of Pregnancy Support Services (CAPSS) is an affiliate organization of The Evangelical Fellowship of Canada and displays a logo from the Canadian Council of Christian Charities on their website. Many crisis pregnancy care centres in Canada are affiliated with CAPSS and agree with their Core Documents that make it clear they are Christian missions:
https://drive.google.com/file/d/0B3knVGoGcpZkdl9MMVVwVXFWUHc/view?usp=sharing
Some resources that address the religious nature of their opposition:
- Abortion Rights Coalition of Canada (ARCC): Position Paper #93 Religion and Abortion:
Not all religions are opposed.
http://www.arcc-cdac.ca/postionpapers/93-Religion-and-Abortion.pdf
- The Observatory on the Universality of Rights (OURs) is a collaborative project to safeguard the universality of rights. They identify a coordinated effort on behalf of several religions to undermine feminist and sexual rights worldwide.
“ This “unholy alliance” of traditionalist actors from Catholic, Evangelical, Mormon, Russian Orthodox and Muslim faith backgrounds have found common cause in a number of shared talking points and advocacy efforts attempting to push back against feminist and sexual rights gains at the international level.”
Jacobsen: What would be one of the arguments that they might propose, and what would be one of the responses?
Dawson: It should be noted: “The right to abortion is not debatable, because access to legal, safe abortion is a fundamental human right, one that is protected by law and supported by the majority of citizens. The provision of basic human rights is not open to debate.”
http://www.prochoiceactionnetwork-canada.org/articles/debate.shtml
“The real key question behind the legality of abortion is: How much do we value women and trans people’s rights and lives? Because focusing on the fetus always has dire legal and social consequences for them. It’s also insulting, because it usurps their moral decision-making, as well as their bodies and wombs.”
http://www.prochoiceactionnetwork-canada.org/articles/fetus-focus-fallacy.shtml
Anti-choice claim to want abortion stopped, yet they oppose comprehensive sexual health education and most contraception that would reduce the number of unwanted pregnancies.
The pro-choice perspective focuses on the right of women and trans men to make informed decisions for themselves. We also support and work towards preventing unwanted pregnancies through promoting contraception and education. We recognize the right of people to choose to be pregnant or not and be parents or not.
Jacobsen: Also, these come from an international context. The ones that have the evidence behind them and their rights behind them, where the United Nations, or organizations in alignment with it, would state that things such as abortion are a human right.
Human Rights Watch would state “equitable access to safe abortion services is first and foremost a human right.” So, in a way, the most religious organizations or secular organizations taking religious arguments are in short anti-human right rather than anti-choice in a way.
Dawson: Sexual and reproductive rights, including abortion, are human rights.
Many anti-choice organizations are also opposed to LGBTQ+ relationships and erase the existence of trans people. The CAPSS and their affiliated crisis pregnancy care centres believe in “celibate singleness; and in faithful heterosexual marriage as God’s design for the family” (Core Documents). These organizations, although focused on restricting rights for women also actively work to undermine other human rights, including LGBTQ+, minority rights, and the right to medically assisted death (death with dignity).
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/13
Leo Igwe is the founder of the Nigerian Humanist Movement and former Western and Southern African representative of the International Humanist and Ethical Union. He holds a Ph.D. from the Bayreuth International School of African Studies at the University of Bayreuth in Germany, having earned a graduate degree in Philosophy from the University of Calabar in Nigeria. In this educational series, we explore Nigeria through Dr. Igwe’s expertise.
Scott Douglas Jacobsen: We were discussing the possibility of a series. In particular, I pitched an idea of a conversational, educational series to educate on the situation in Nigeria, with your broad-based and competent expertise in the science and superstition within the culture. You know a lot. What is the main problem regarding the educational system in Nigeria?
Leo Igwe: The main problem is lack of effective education. By this I mean, that what is called or impacted, as education, with the aim to lead the people of out ignorance, is not educative enough. This is connected with history; that is, the history of how the formal school system started.
Christian missionaries, whose aim was to spread Christianity, introduced the educational system as we know it today. Their Muslim counterparts have since joined in this education-for-conversion program. Thus, when it comes to schooling, religious ideology or tradition trumps education.
Of course, there are other problems with the school system such as distance and poverty, lack of learning aids, child marriage, and corruption and mismanagement. The fact is that in situations where the problems are not so pronounced, ideologies associated with religion often undermine the quality of what is taught in classrooms.
The ideological battle is pitched between the ‘Eastern’ Islamic and the ‘Western’ Christian interests. It is important to mention here that the name of the Islamic terrorist group that operates in Northern Nigeria is called Boko Haram, which roughly translates ‘Western education is forbidden.’
So, education, when it is available and affordable, goes through a religious ideological filter, which distorts and corrupts the content of what is learnt and makes education less educational, an extension of religious indoctrination.
Jacobsen: What have been proposed as solutions to it?
Igwe: There have been efforts to address the ideological issue and dispel the religious ghost that haunts the educational system in Nigeria. In the 70s, the state tried to secularize the education system. Government took over schools from the missionaries after the civil war and tried to disentangle education from religion.
This decision did not go down well with the Christian establishment that controlled most of the schools. The state takeover of school eventually succumbed to religious pressures and politics in the regions. State schools in Muslim majority areas first became quasi-Islamic schools.
The same applied to state schools in Christian dominated sections of the country. Following the adoption of Sharia law in northern Nigeria, state schools became full blown Islamic schools and after many years of campaigning to have back their schools, some governments in Christian dominated sections of the country handed these schools back to the churches.
So, it was back to square one!
Jacobsen: How can those within the country with secular values help — and those from outside too?
Igwe: They need to support the secular education project in Africa such as the secular schools in Nigeria and Uganda. More secular schools are needed in the region to counteract religious indoctrination.
We should not think that the gains of promoting secular values go to the country, in this case Nigeria alone. The benefits are global because the threat of religious extremism is. Promoting secular values should be seen as a global campaign and responsibility.
Jacobsen: What is the extent of humanism with the country? How about the continent? Has there ever been discussion of a continent-wide organization to bring together all humanist and associated associations, collectives, and organizations into one umbrella — outside of internationalist organizations such as IHEU or IHEYO, more in conjunction and cooperation with them?
Igwe: There has been a growing visibility of humanism in the region especially since the 90s. Individual activists and groups have been emerging and focusing on different projects. Many of these initiatives have stagnated or fizzled out after some time. Some have blossomed.
So, there is need for sustainability. We need to sustain the humanist momentum in Africa. It is only through a sustainable organized humanism that we can achieve a continent-wide organization that brings together all humanist and associated associations, collectives, and organizations into one umbrella.
To this end, African humanists need to come up with a way of organizing humanism that reflects the socioeconomic realities in the region. Sometimes, we make the mistake of thinking that we can organize humanism in Africa exactly the way it is organized in Western countries forgetting the structural realities are not the same.
African humanists need to put in place an organizational model that works for them; models that are effective and sustainable with or without external funding. This organizational model must work at the national level before we can aspire towards anything continental.
Africa needs working local organizations to build a regional umbrella. In 2004, there was an initiative to start a regional body. African Humanist Alliance was inaugurated at the IHEU conference in Kampala. But the body could not function because there were no effective national organizations to shoulder regional responsibilities.
A sustainable model of organizing humanism in the region was missing. Organizational culture capacity and experience was lacking. So, we need to put in place effective national humanist groups first. It is only on these functional national humanist initiatives that a functional regional body could rest and flourish.
Jacobsen: Thank you for your time, Leo, been a pleasure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/12
Scott Douglas Jacobsen: We have been in contact for over one year now, well over – while I get my act together and compile our larger project.
You have been a figurehead of controversy around Christian culture in the country, whether willingly or not – ’tis the case. For those that do not know, or at least who do not know your point of view – even who you are (Vosper, 2017), regarding the United Church of Canada and the context and narrative in the last few years, what happened and is ongoing?
Gretta Vosper: I am currently a minister in the United Church of Canada. This year marks the twenty-fifth anniversary of my ordination and I’ve been serving a congregation in West Hill – the very east end of Toronto – since 1997.
A few years into our work together, I realized that the church language I had grown up with and taught to use to describe concepts and ideas that could be described with plain English was problematic.
It both misled my congregants to think I believed in a supernatural, theistic being called God, which I did not, and prevented people without such beliefs from experiencing what I call the off-label benefits of the church community – belonging, recognition, affirmation, and an increased sense of well-being that comes with those things.
After engaging the church in a conversation about that dissonance, we began the work of creating a theologically barrier-free space and gathering. West Hill is now a haven for those who do not believe any religious concepts as well as continuing to serve those who do but for whom theological language is not necessary.
Unfortunately, rather than recognizing that it had, over the past many decades, trained leaders to serve this constituency, my denomination chose, instead, to retreat to a more conservative theology.
In doing so, the work we were doing at West Hill became controversial among those who did not know what we were doing or why. Their complaints led to a heresy trial which is currently being conducted under the guise of a “Disciplinary Review.” The end result may be that I am stripped of my credentials and no longer able to serve my community in leadership.
Jacobsen: With that background, what is new? You are involved in an organization called The Oasis Network. There is a brief statement of values on the website:
People are more important than beliefs.
Reality is known through reason.
Meaning comes from making a difference.
Human hands solve human problems.
Be accepting and be accepted. (The Oasis Network, 2017).
Other than these as an introduction to The Oasis Network as a statement of principles and values. What does the organization do in and for the community of the formally irreligious – the formerly religious?
Vosper: The Oasis Network has grown out of the desire of many individuals who have known church and experienced its “off-label benefits” but who do not hold religious beliefs to create meaningful community. Added to those many people are others who have no experience of church who are also looking for a place where meaningful dialogue happens and deep friendships can be nurtured.
Each Oasis community operates autonomously but collaborates with all the others. Research indicates that in order to provide the kind of experiences that allow people to flourish, communities need to meet weekly; so Oasis communities do that. They can pick whenever they want to meet but most of them have found that Sunday morning is the best time – it’s not a school or work night and most people have it free.
Oasis gathering replicate the gatherings of church without the doctrine and, for the most part, without the religious trappings you’d expect to find in church. For instance, there is a speaker each week but most Oasis communities don’t sing; they welcome different local musicians who are happy for a gig with a really attentive audience.
West Hill still sings, of course, because it grew out of the desires of a congregation that had a tradition and adapted it beyond doctrine. So it sings songs and hymns that have no mention of God or Jesus but reflect the humanitarian values we espouse. And they don’t, of course, pray to an interventionist God but some of them – not all – like West Hill, allow for a time for participants to share stuff happening in their lives – good or bad.
And there is a coffee time when some of the most important stuff happens: people get to know one another, become involved in one another’s lives. It’s magical, if I can use that word!
Jacobsen: What is the relevance of such as organization now? How did you become involved with it?
Vosper: I think Oasis communities are filling a very important need in a world that is emerging from social experiments for which we cannot predict the outcomes. As I’ve noted, there are serious off-label benefits to religion that go to personal well-being.
Which may sound self-centred. But personal well-being goes to our ability to engage in our communities and the world beyond our front doors. We have built our social democracies with the input of people who felt good enough about themselves and confident enough about what they had to offer that they engaged beyond their own “tribe” in the wider community.
Liberal Christianity (read any religion) transfers positive social values in a way that conservative iterations do not. And the great liberal Christian institutions of the twentieth century helped embed those social values we cherish in our communities as a result.
We are now watching the demise of those same institutions. And it is easy for those who do not believe in religious beliefs to dismiss the death of these institutions as a good thing. But it isn’t. Liberal Christians helped negotiate the social fabric of our nation, mitigating the effects of the fundamentalist versions of its own story and the individualistic relativism of an unchecked libertarianism.
What the loss of institutions like United and Anglican Churches of Canada might mean for the future of Canada’s social democracy is unknown but I’d be willing to bet it will be a meaner, and less comfortable country than what I was privileged to grown up with.
And it will be subject to the influences of those two powers – religious fundamentalism and individualistic libertarianism. That isn’t a pretty picture. So I think the loss of these institutions might be tragic.
Jacobsen: With a rapidly, very fast, growing formally irreligious population in the country, what can, even should, be done at present to accommodate that growing (and often young) population, e.g. development of secular or atheist churches, or Sunday Assemblies, foundation of organizations such as The Oasis Network, and so on?
Vosper: Building on my concerns for Canada’s social democracy, I think it is very important that we find ways to engage individuals in communities that present humanitarian values as central to each person and every neighbourhood.
Liberal Christian institutions that are closing churches every week need to assess the cost of those closures which, as I’ve said, go far beyond their statistical and revenue losses. Perhaps their legacy could be the sale of those buildings and the use of that money as an investment in the future.
They could lay the foundations for secular communities like Oasis to take the ethos those institutions have nurtured and that define this nation, and craft it in ways that speak to and engage new generations and their emergent needs.
Jacobsen: Thank you for the opportunity and your time, Gretta.
References
The Oasis Network. (2017). The Oasis Network. Retrieved from http://www.peoplearemoreimportant.org/.
Vosper, G. (2017). About. Retrieved from http://www.grettavosper.ca/about/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/12
Scott Douglas Jacobsen: Was there a family background in humanism?
Uttam Niraula: Not at all. My father was a famous Hindu priest of my village. He passed away when I was four years. My mom is also a very religious. I was pro-Hindu child due to their influence. I use to chant Hindu mantras and believed in massive influence of ‘god’ in my lilfe during my childhood.
Jacobsen: How did you come to find humanism, or a humanist community?
Niraula: I have a school friend named Ms. Bishwamuna Shah. We were disconnected after graduation of secondary school. In 2001 we encountered in a busy place of Kathmandu.
Obviously we had a long chat about childhood and school days. She was involved in Humanist community and she asked me to visit once. I used that opportunity to understand what Humanist idea is. Finally, I liked the idea of being free and fearless to design my own future. Slowly, I felt like, I am getting rid of many imaginary sins in life.
Jacobsen: What seems like the main reason for people to come to label themselves as humanists, from your experience?
Niraula: I think religion is a designed prejudice to impose superstitions so that one can highly benefit from overall society. So, Being a Humanist for me is living an ethical life of my own choice.
Jacobsen: What was the experience of finding a community of like-minded individuals?
Niraula: Nepali society is Hindu dominated. They equally respect Buddhism in general. Interestingly the Atheist community exists from the foundtion of its civilization let’s say 3000 years ago. Guru Brihaspati, Gautam Buddha, Guru Kapil were questioned the existence of god. Unfortunetely religious people did not want their ideology wide spread in society. But, at least small sect of Buddhist community preserved the atheist ideology.
Later, we initiated a movement to identify like minded people in the society while we were about to form SOCH Nepal. Hardly 7 people were ready to tell they are Humanist. Later we started conducting college seminars, discussion programs, publications. Slowly, many people started coming to US.
Now, Humanist community is getting bigger. More then two thousand people are organized in SOCH family. Interestingly, some religious groups express their solidarity to us. So, I take the expansion Humanist community as an assets to Nepal for long run.
Jacobsen: You are a board member of IHEU. You joined in a “competitive election.” What was the feeling being elected? Why did you run?
Niraula: Hehe. I am a very calm person. I think many time before taking any decision. I worked for IHEYO in different positions before I joined IHEU. When it was about to end my tenure in IHEYO, I was not feeling good in the back of my mind giving up my role in wider Humanist network. Then I decided try IHEU.
I was not sure if IHEU GA will trust me as a board member. Later I realized that whole IHEU GA is positive about my candidature. After I was elected! There is no word to explain my happiness. But I tried not to be so excited among all.
Jacobsen: What tasks and responsibilities come with this board position?
Niraula: As a board member, my main responsibility is to contribute for correct policy decision because IHEU is the earning of universally devoted liberalists, freedom fighters, human rights defenders and scientists. I feel very lucky to be in the board of such organization.
I am mostly focusing myself utilize my knowledge on untouchability in South Asian society and campaign against this grave concern as a board member of IHEU.
Jacobsen: What seem like the core parts of humanist thought? Who are living and dead exemplars of humanism as an ethical and philosophical worldview?
Niraula: I think the definition of Humanism itself is enough to understand what Humanism is. It promotes the universal human rights and gives equal value to each Human in the world regardless of difference.
Jacobsen: How can we expand the internationalist, humanist movement and its message of compassion, science, rationality, and unity?
Niraula: We are living in the age of Information, Communication Technology (ICT). ICT is the outcome of science. Generally, ICT is used by young generation in the world. They understand the logic of science. Also, the young generation is the future of the world. So, we should focus on bringing more young minded people to explore the message worldwide.
We have to be very careful on those parents who are poisoning their child with superstitions. Teachers are also equally responsible for shaping the mind of youth and child. So, we need to reach parents and teachers to make our coming future very welcoming to respect each other.
Jacobsen: There can be many damaging effects from religion. What are the damaging effects of and the positive aspects of religion? How can humanism ameliorate those damaging effects — as you see them? How can humanism improve upon the positives of religion?
Niraula: Only the selfish person does not understand the damaging effects of religion in the world. They are selfish because they do any unethical act in present in hunger of living in heaven after death. Religion is the biggest lie to create inequality and anger against other society. This creates the foundation for hate and crime. Hate and crime are the base for social damage. See, religion has killed more people than in world wars.
I think each intelligent citizen of the world can understand the damaging effective of religion. Probably, that is the reason more and more people are now emancipating from religion and becoming non-religious. I think the wider population should organize themselves and influence in policy and action throughout the world to promote secular, free and respectful society.
Jacobsen: What are some of the big future initiatives for you?
Niraula: I am not focusing on creating a worldwide campaign against untouchability in South Asian Society. Only in South Asia more than 205 million people are living the worst life as ‘untouchables’ each day. Their politicians and even UN has not done enough to protect them. I want to use IHEU’s platform to raise their voice in UN and in other universal bodies.
Jacobsen: Any feelings or thoughts in conclusion?
Niraula: There are three kinds of people in the world; religious, silent Humanists and active Humanists. Active Humanists are doing their best to make the world livable. That is not enough. So, we need to make silent Humanists awake to participate in building the world.
Jacobsen: Thank you for your time today, Uttam, that was fun, my friend.
Niraula: Thank you Jacobsen for sending my voice internationally. What an honor!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/12
First, there’s so much terminology on the Web: secularist, progressive, secular humanist, humanist, Unitarian Universalist humanist, atheist, agnostic, even bright and freethinker. What is the standard, straightforward definition of a humanist?
Humanism is the concept of being and doing good (for yourself and others) without reference to any gods or other supernaturalisms.
What is “humanist” in your sense? Definitions depend on individual.
In my book, Creating Change Through Humanism, I explain that humanism rests on three pillars. First, humanism’s epistemology, or how humanists know things, is the scientific method, relied upon because experience proves it to be the best method for gaining reliable answers to any questions. Second is our compassion for humankind and the world at large.
Third is our egalitarianism. Both compassion and egalitarianism arise from our empathy for humanity.
When did this become the worldview for you? The preferable philosophical and ethical take on the world and human beings’ relationship with it. What was the moment or first instance of humanist awakening?
Becoming a humanist was a gradual process for me. As I learned more about the world, I replaced religious stories and concepts with scientific theories and facts. As I learned more about people and the problems many confront in their lives, the more I recognised our inherent equality and developed empathy and compassion for them.
What seems like the main reason for people becoming humanists in America?
With the “nones” as one of the most rapidly growing segments of US society, life without faith or religion is becoming normalised. Humanism provides the answer to those asking, “Now what?”, for humanism is the reality based philosophy that points folks in a direction of progress for ourselves and others.
What is the best reason you have ever come across for humanism, e.g. arguments from logic and philosophy, evidence from mainstream science, or experience within traditional religious structures?
There are so many good arguments for humanism and for discarding religion in favour of other non-theistic approaches. One can start with the problems of religion, such as their disprovable mythologies, contradictory claims, violent histories, corrupt leaders, or simply outdated approaches.
Or one can start with humanism itself recognising its firm basis for provable thinking, focus on making life demonstrably better for people, and recognition of our society’s need for better, fairer, ways to live.
You are president of Washington’s DC Atheists, Humanists and Agnostics& the executive director of the American Humanist Association. What tasks and responsibilities come with these distinct positions?
As leader of the local group of 1,500 DC Atheists, Humanists and Agnostics, I have so far helped the group focus on downtown social events like happy hours, dinner meetups, and occasional entertainment events. I intend to expand the group to include more traditional lecture and discussion events in the near future.
As executive director of the American Humanist Association, I spend about a third of my time engaged in writing and coordinating outreach efforts to help increase public awareness of humanism.
I spend another third of my time managing staff and working with leadership groups that fall under the AHA umbrella of organisations. The last third is spent more directly outreaching across the country via local group lectures, media appearances, conference talks, and one-on-one meetings with members, political leaders, and allies.
What are some weekly or monthly, and popular, activities provided by Washington, DC Atheists, Humanists and Agnostics?
Our first Wednesday of the month happy hour at James Hoban’s Irish Pub in Dupont Circle is our most consistent and popular event. While folks are united by their rational approach to life’s big questions, it’s populated by who who are diverse in their ages, ethnicities, and backgrounds.
The American Humanist Association is huge, just really big. What are some of the demographics of the organisation? Who is most likely to join either the Washington, DC Atheists, Humanists and Agnostics or the American Humanist Association compared to other American sub-populations? (Age, sex, sexual orientation, and so on.)
The American Humanist Association, like just about all organisations whose base of supporters were developed primarily through direct mail, has its demographics skewed older, whiter, and male(r). But in recent years as online members/supporters went up over 50,000 and the numbers on Facebook over half a million, the demographics have come closer to the general population.
We are planning on a survey for later this year, so that conclusion relies on experience rather than hard numbers, for now. Judging by past surveys about half of humanists are dedicated Democrats, but the other half, instead of being Republican tend to be independents — only 2–3% of our members vote Republican.
What have been the largest activist, educational, and social activities provided by both organisations? What have been honest failures, and successes?
The American Humanist Association has had a string of significant impacts that span the gamut from events like our participation in Reason Rallies, that drew thousands to the National Mall, to our 75th Anniversary Conference last year in Chicago that attracted several hundred members and awarded luminaries like Jared Diamond, John de Lancie, and Medea Benjamin.
We’ve had victories on Capitol Hill with the introduction of Darwin Day legislation and the passage of the International Religious Freedom Act and its specific protections for humanists and other non-theists. We continue our remarkable ninety percent win rate on our legal cases that most frequently challenge religious discrimination in public schools.
And the numbers keep skyrocketing for those making humanist donations, chatting rationally online, meeting non-theists locally, leading secular invocations, celebrating humanist weddings, and more.
We haven’t always been successful in our efforts, such as when the AHA closed a New York City bioethics office, when we lost our “Under God” case against those words appearing in our Pledge of Allegiance, or when we failed to convince any of the current nontheists in Congress to be completely open about their nontheism, but I see such setbacks as overwhelmed by our successes, which gives us reason to be optimistic for the future.
My sense of the public perception of humanism in the US, and agnosticism and atheism is either not knowing about it or disliking it. What’s behind this?
Among the faithful, there’s a deep-seated fear of those who claim to be good without a god, both because people fear the unknown and also because they feel threatened by a concept that is diametrically opposed to their own faith that all goodness derives from their god. Just existing, being good without a god, suggests there’s something fatally wrong with the faithful’s faith.
Even worldly people ask me how I can be moral without a biblical foundation because they believe that is the only foundation for morality, not realizing the lessons of psychologists like Piaget who explain how nearly everyone develops morality through experience, not ancient books. As more and more atheists and agnostics come out and people get used to their presence, the prejudice will fade.
Who/what are the main threats to humanism as a movement in the US?
Donald Trump and the many Religious Right supported leaders he’s put in place are a dire threat to progress for humanists in the US. Not only are we already seeing efforts to reverse gains toward church-state separation, but the intentions to go further than ever before have been made clear.
Among the worst of them is the legislation supported by the Administration that would repeal the Johnson Amendment, which prevents churches and other religious organisations from getting involved in electoral politics. If the repeal went through, it’d be like Citizens United on steroids as all current campaign finance laws become superseded by the change.
Most electoral money would be instantly funnelled through the churches where they’d be limitless, anonymous, and tax deductible. The AHA held briefings on the Johnson Amendment issue in both the House and Senate, and we are poised to mobilise numbers to prevent its repeal.
How can people get involved with Washington, DC Atheists, Humanists and Agnostics or the American Humanist Association?
Folks can get involved with the AHA in many ways, perhaps none more impacting than being counted as a member by joining online. People can follow us on Facebook, Twitter, and other social media.
Those interested in meeting people face to face can join the DC AHA meetup online, or seek a local group elsewhere in the US. Others my want to use a celebrant for life events or inquire about becoming one themselves. There’s also opportunities for interning/volunteering.
Thank you for your time, Roy.
Thank you for your outreach.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): Canadian Atheist
Publication Date (yyyy/mm/dd): 2018/01/11
Scott Douglas Jacobsen: You have been involved with humanism to a great degree. What makes humanism the life philosophy worth pursuing?
Bwambale Robert Musubaho: Yes, I remain committed to advancing humanism to the wider community here with a purpose.
Humanism allows us to understand better the world better by favoring us to question everything and grow up with critical minds.
Humanism stresses a lot on encouraging belief in evidence; me as an educationist I encourage evidence based learning at my schools to open up the minds of learners to embrace facts than myths or fables.
Humanism encourages us to put humanity at the center of everything, this is very true because all the advancements, knowledge and innovations under the sun and beyond are evident because of human existence, all the inventions & discoveries have been evident because of human existence.
Humanism is a great necessity in my country Uganda which is highly religious where the majorities believe in god, deities or gods; the country has scores of religions ranging from foreign based ones to indigenous ones. These beliefs have caused divisions, hate, and confusion among people. It has even fueled wars and cases of fundamentalism and extremist activities have been noted. There is a high belief in irrational thinking and superstitious activities, witchcraft and witchcraft accusations, witch hunting which have led to the lynching of innocent lives.
Humanism presence in this part of the world is an antidote to homophobia which is high in Uganda, there is a strong hate of civil liberties and minority rites where same sex acts, LGBT and transgender humans are not looked at as people but castes or wasted fellows, this to me it hurts me since I feel homosexuals are people like others, a majority of them are born naturally like that and have a right to live, study, work and contribute to the development of our country and the world in general. In general, Humanism teaches us to respect human right freedoms, race, sexual orientations etc.
Humanism stresses a lot for people to share with others, this is a great factor that brings people together and puts them on equal footing. You can share food, ideas, shelter or anything and at the end of the day, both of you benefit mutually.
Humanism emphasizes people to broaden their minds and get an education, questioning everything, investing in research and being curious of anything opens one’s mind. This favors you to have self-confidence within you and puts you in a state where you can be fooled or your minds getting manipulated, so in general, this makes one an all-around person which is good for humanity.
Humanism encourages people to respect others and tolerates being with them irrespective of their thinking or mindset but the good thing about being a humanist, you can be an ambassador to explain more about people’s beliefs and where people fall prone to being religious. Humanism allows one to research more about people’s beliefs, God, gods, heavens, heaven, hell or whatever. “Sacred books” This means humanists are more informed about the beliefs systems people embrace plus the books which they pray in.
Humanism Okays Science, Science advancement, and innovations. Science has played a great role in allowing us to understand more about nature, food crops, diet, flora, and fauna and provided solutions to some of the world problems like climate change, over population, proper nutrition, ease transport and mobility of people from one place to another, communication & telecommunications and so many other things.
Jacobsen: What is the Bizoha Humanist Center?
Musabaho: The Bizoha Humanist Center is a one stop point located along Mbarara Kasese Highway in Muhokya trading center in Kasese District, western Uganda where you can come enjoy our services:
We have a library that stocks readable books, magazines, journals, and DVDs. Most of the books are in humanism, atheism, science, and self-help sustainable projects in Agriculture, small business management etc. The purpose of this center is to enlighten the locals about the goodness of science, humanism, and one living a free life free from dogma and indoctrination.
At the Bizoha Humanist Center, we organize conferences, debates on a number of topics on humanism and science and in more months ahead we plan to make tours to different schools, churches, and outdoor places teaching about humanist values, human rights and our role in this world.
At the Bizoha Humanist center, we aim high at being a point where locals can come for entertainment, listening to the news on Television and watching soccer on a giant screen. At some points, we pass on secular messages to the locals to give some eye opener of what we stand for.
At the Bizoha Humanist Center, we offer hostel facilities to guests, some of the guests are volunteers who come work with our projects while others are just tourists who came by to tour Uganda’s rich biodiversity of wild life flora and fauna.
We do have Bizoha women Empowerment group which has an office on our property whose works include women empowerment in tailoring, craft making, trading skills, micro financing to mention but a few.
We do offer other services like boat rides on the nearby Lake George, tractor hire services, secretarial services, soft drinks & hard drinks plus a cup of coffee.
Jacobsen: Why did you organize it?
Musabaho: I organized the Bizoha Humanist Center to share with my people the best of what I embrace and cherish plus enlightening them about humanism and science.
Jacobsen: What are its targeted objectives?
Musabaho: To educate people about humanism and secular thinking.
To encourage people to get more knowledge about science, its importance and how we can make good use of it to solve most of our pressing problems.
To bring people together as one family in this one life we all share.
To make people happy and encouraging them to enjoy life to its fullest as they also take precautions in avoiding things that may tend to complicate their lives.
To foster peace and unity among locals so that we all find joy during our life time.
Jacobsen: How do you hope to implement the intended outreach?
Musabaho: Most of our outreach programs include us moving from the Humanist Center to some outside location in other schools or villages. These movements will be implemented by Kasese United Humanist Association, a community-based organization which I founded in 2009.
Jacobsen: How can people donate or help you?
Musabaho: People can donate to my initiatives via the following organizations:
Brighter Brains Institute based in the United States, their website is at https://www.humanistglobal.org/donate/
Atheist Alliance International based in the United States https://atheistalliance.org/support-aai/donate.html
Humanist Canada https://www.humanistcanada.ca/contact/donate
All these organizations welcome donations earmarked for my projects and have done a good job of redirecting funds to me with ease.
I also do have an organizational website called African Humanists where one can donate directly to me at http://africahumanists.org/new-products/
All in all, I do encourage personalities who can fundraise for my initiatives at their locations by holding fundraising drives or sharing my works with friends.
Jacobsen: What does Bizoha mean to you as an organization?
Musabaho: Bizoha is a great project that has helped so much in favoring scores of needy and orphaned children get an education.
Bizoha has also helped in putting in place an orphanage hostel where total orphans shelter during times when the school term is running.
Bizoha as a project has helped me move from owning one school to owning a string of schools, the international community has welcomed and supported immensely this project and it’s the reason I do have a number of assets which are helping out in creating a change to the better as we serve.
Jacobsen: Who are some partners in the endeavor?
Musabaho: The Bizoha Project is wholesomely a partnership of Kasese Humanist with the Brighter Brains Institute.
Brighter Brains Institute generous donors plus some section from other secular communities worldwide plus some contributions by local guardians and parents have done a great role in ensuring the success of this project.
Jacobsen: Who may be valuable stakeholders in it in the future?
Musabaho: The valuable stake holders of Bizoha Humanist Center in the future is we the local people here in Uganda, the same goes to the Bizoha Schools or Kasese Humanist schools since we are the major beneficiary and at the same time we are on our journey to self-reliance and sustainability.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/02/16
Greg Oliver is the President of the Canadian Secular Alliance. Here we talk about One Public Education Now or OPEN, and the challenge to Catholic schooling privileges.
Scott Douglas Jacobsen: One Public Education Now, or OPEN, is a coalition of organizations and individuals working for a single public school system. Following from this, there is an interesting, even exciting, development. A Charter application challenge was filed by two members of OPEN, a teacher and a parent, to the public funding of Catholic schools of Ontario. What aspects of publicly funded Catholic education in Ontario are illegitimate (without merit in the law)?
Greg Oliver: The challenge brings forth a variety of legal arguments that we think are valid. Catholic schools have some immunity from the Charter because of Section 93(1) of the Constitution Act, 1867. This sub-section effectively grandfathers in whatever rights and privileges that denominational schools had in Quebec and Ontario when they entered confederation. Without immunity, these schools are an obvious equality rights violation under the Charter.
Now as much as we detest the idea of Charter immunity – which is essentially the right to discriminate based on religion – unless Ontario politicians take action to opt out as Quebec did a quarter century ago it’s a legal obstacle to change. So this begs the question. What was actually grandfathered in at confederation? Any privilege involving “denominational aspects” that was not granted at the time should not be permitted today.
One excellent example of this is non-Catholic enrollment – which in some school boards can be as high as half of all students. They are explicitly forbidden to attend by the grandfathered Scott Act (1863) but explicitly permitted by the modern-era Education Act (1990). This has never been considered by the courts in Ontario before.
Another example is
funding for Grade 11 and 12. Catholic schools did not teach beyond, at maximum,
the grade 9 or 10 level at Confederation. This was considered by the Supreme
Court of Canada in the 1987
Reference re Bill 30 case. At the time, the SCC ruled extending funding to
high school was constitutional but it was missing the majority of
scholarly research that has been conducted on 19th century education in Ontario
since then. They also put heavy emphasis on the importance of denominational
schools to the “Confederation compromise”, which is an argument that
has lost all weight after Quebec abandoned their denominational schools ten
years later.
The challenge also raises arguments related to the
substantial employment discrimination against non-Catholics that would never be
tolerated in any other area of public employment.
Jacobsen: How are these reflected in Alberta and Saskatchewan as well?
Oliver: The enrollment of non-Catholics has been specifically relevant to Saskatchewan in recent years. In 2005, the Good Spirit School Division took the issue to court after a Catholic school opened up in Theodore, Saskatchewan and was populated with a majority of non-Catholic local students. In 2017, a landmark decision by Justice Donald Layh ruled that it was unconstitutional for non-Catholics to attend Catholic schools. We were very excited about this decision but sadly it was overturned by Saskatchewan’s top court in 2020 and the SCC declined to hear the case the next year (it’s worth noting that Ontario’s relevant legislation governing non-Catholic enrollment is much different than Saskatchewan’s).
So this challenge definitely could set precedents that would affect the legal frameworks of those provinces as well. Both Saskatchewan and Alberta had slightly different legislation when they entered confederation in 1905, but the similarities outweigh the differences. It could also potentially reignite the political debate surrounding the continued existence of these schools. As far as we are concerned, anything that could be done to diminish the scope of denominational schools in Alberta and Saskatchewan would be a positive development. Publicly funded religious schools should not exist anywhere in Canada in this day and age.
Jacobsen: Both religiously affiliated and religiously unaffiliated people work for and through OPEN. So, religion, in the sense of adherents challenging the legal merit, is irrelevant in one sense, while religion is relevant in the legal and equality sense. In “Charter challenge to Ontario Catholic schools,” GlobeNewswire states:
A parent and a teacher, both members of OPEN, are the plaintiffs in an application served on the Ontario Government by the lawyers Adair Goldberg Bieber stating that the current public funding of Ontario Catholic schools violates s.15(1) of the Charter of Rights…
… The Application states there have been sufficient changes since 1987 to justify the Supreme Court of Canada re-examining the Reference re Bill 30 ruling that granted Charter immunity to the funding of Ontario’s separate Catholic schools.
If the challenge wins, in the sense of a complete victory, what would be the long-term impacts on the separate school system and its funding?
Oliver: A victory would end the public funding of non-Catholic enrollment and Grade 11 and 12 in Ontario Catholic schools. This would present a major disruption to current operations. We cannot know for certain what the government response would be.
Polling is typically around 70% support for a single school system for each official language. But politicians of all persuasions have tried their best to avoid this issue out of fear of a backlash from a noisy minority of supporters. The Catholic school lobby has been extremely effective at protecting their lucrative entrenched interest from mainstream political discourse. A crisis of this magnitude would foist the issue into the public eye and force the government to make tough decisions. This could mean a significantly reduced version of existing Catholic schools or it could prove the fatal blow to the system itself given the hassles of adjusting to a new legal framework and existing political support for amalgamation amongst the general public.
Jacobsen: Also, most people don’t want separate schools, i.e., most want equality for all. What equal rights and financial arguments can be made in favour of the abolition of the separate school system?
Oliver: We live in a pluralistic liberal democracy. Everyone should
be entitled to equal treatment under the law, regardless of their religious
worldview. Government neutrality in matters of religion is a prerequisite to
attaining this ideal. This means not favoring one religion over another or
favoring religion over no religion (or vice versa). When the government funds
schools that advance religion, they are substantively advantaging the religious
over the non-religious. Granting public funding only for Catholic schools
advantages Catholics over non-Catholics. It’s also a lousy idea to separate
children based on the religious views of their parents.
Running two school systems for each official
language is much more costly than running one. Knowing the precise savings that
would be realized is extremely difficult because it depends on what replaces
the status quo. But the duplication costs are very high under any reasonable
set of assumptions. The majority of these duplication costs come out of
overlapping school boards, operating schools well below enrolment capacity and
otherwise unnecessary student transportation distances.
Jacobsen: Where can people help with money, time, or volunteering time/skills/connections?
Oliver: We have raised over $100,000 so far to pay for lawyer’s fees, FOI requests and research (including contracting a legal expert on 19th century education in Ontario to write an original report on the history of Catholic schools in the years leading up to confederation). But challenges of this nature take a lot of time and can be quite costly so we will need more funding and are currently fundraising. Donations to contribute to the challenge can be made via PayPal at https://open.cripeweb.org/aboutOpen.html or by Interac e-transfer to open@cripeweb.org. Every $20 helps continue the legal challenge, though larger contributions are also appreciated.
Aside from that, anything that can be done to raise awareness is very helpful. Posting on websites, using social media such as Facebook or Twitter or writing opinion pieces for local media. The more people know about this the easier it will be to overcome our financial hurdles so we can finally see these issues fully considered in the courts.
Jacobsen: Thank you for the opportunity and your time, Greg.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/02/11
Prof. Shmuel “Sam” Vaknin (YouTube, Twitter, Instagram, Facebook, Amazon, LinkedIn, Google Scholar) is the author of Malignant Self-love: Narcissism Revisited (Amazon) and After the Rain: How the West Lost the East (Amazon) as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He was Senior Business Correspondent for United Press International (February, 2001 – April, 2003), CEO of Narcissus Publications (April, 1997 – April 2013), Editor-in-Chief of Global Politician (January, 2011 -), a columnist for PopMatters, eBookWeb, Bellaonline, and Central Europe Review, an editor for The Open Directory and Suite101 (Categories: Mental Health and Central East Europe), and a contributor to Middle East Times, a contributing writer to The American Chronicle Media Group, Columnist and Analyst for Nova Makedonija, Fokus, and Kapital, Founding Analyst of The Analyst Network, former president of the Israeli chapter of the Unification Church‘s Professors for World Peace Academy, and served in the Israeli Defense Forces (1979-1982). He has been awarded Israel’s Council of Culture and Art Prize for Maiden Prose (1997), The Rotary Club Award for Social Studies (1976), and the Bilateral Relations Studies Award of the American Embassy in Israel (1978), among other awards. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia (September, 2017 to present), Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies) (April, 2012 to present), a Senior Correspondent for New York Daily Sun (January, 2015 – Present), and Columnist for Allied Newspapers Group (January, 2015 – Present). He lives in Skopje, North Macedonia with his wife, Lidija Rangelovska. Here we talk about religion.
*Previous interviews listed chronologically after interview.*
Scott Douglas Jacobsen: Sorry for the delay, folks, and Prof. Vaknin, I had some equine (horsey) matters. For those who would like to see previous sessions with Prof. Vaknin, please see the links at the bottom of this session – 5th of 10 so far, the tedious sessions come in print with footnotes and references, so academic accoutrement; the more flowing, natural sessions come from readings by Prof. Vaknin on YouTube. He reads both interviewer and interviewee text, then interprets and interpolates for education and entertainment. Let’s start on a general question, what defines faith and religion? Lots of extant definitions.[1]
Prof. Shmuel “Sam” Vaknin:Religion is a sublimated (socially acceptable) form of delusional disorder whose contents include a supreme being or power which dictates a code of conduct and sanctions transgressors. Religion is the institutional manifestation of this mental illness, hijacked by psychopaths and narcissists for purposes of attaining power and riches.
Jacobsen: Why is the vast majority of the world beholden to religion or faith, attempts to connect with the so-called transcendent and metaphysical, trying to make their lives isomorphic with their ‘holy’ figures, and so on?
Vaknin:The vast majority of people are in a constant state of anxiety. Religion, mysticism, the occult and affiliated derangements are anxiolytic (mitigate anxiety). They are also forms of escapism from unbearable reality via self-imposed psychotic delusions.
On a deeper level, people use religion and its institutions to constrain evil, antisocial behaviors, and negative affectivity (such as anger and envy). Religion is a pillar of communality and the status quo. Historically, when it had failed in this mission, religion had witnessed the rise of belligerent reformers such as Jesus and Martin Luther.
Jacobsen: Similar to the previous question, though on a different track of thought, what is, and is not, practically useful in religious scriptures, the purported biographies of the lives of religious leaders, and traditional rituals in faiths?
Vaknin: Religion is a mental illness, both individual and collective. The content of its delusions had always been tailored by the elites to rein in the masses.
From the elites’s point of view, religion is, therefore, a useful tool of social control.
From the viewpoint of the masses, it guarantees protections against social unrest, malevolent misconduct, arbitrary subjugation, and injustice. It ameliorates the anxiety and fear that these pernicious social phenomena evoke in individuals and in their collectives.
Religion is indeed “opium for the masses”, but it has its utility in guaranteeing a structured order for all, founded on predictable and reliable ethics and codes of conduct.
Jacobsen: When metaphysicians, religious philosophers, and theologians opine about the existence and attributes of gods, what do these opinions, typically, state about their cognition and reality-testing abilities?
Vaknin: Even renowned scientists, thinkers, and intellectuals can be or become delusional. But it is not as simple as that.
To start with, “religion” is an all-inclusive umbrella term, a big tent. Even among the Abrahamic monotheistic religion, there are vast hermeneutic differences.
The three major monotheistic religions of the world – Judaism, Christianity, and Islam – can be placed on the two arms of a cross. Judaism would constitute the horizontal arm: eye to eye with God. The Jew believes that God is an interlocutor with whom one can reason and plead, argue and disagree. Mankind is complementary to the Divinity and fulfills important functions. God is incomplete without human activities such as prayer and obeying the Commandments. Thus, God and Man are on the same plane, collaborators in maintaining the Universe.
The vertical arm of the cross would be limned by the upward-oriented Christianity and the downward-looking Muslim. Jewish synagogues are horizontal affairs with divine artifacts and believers occupying more or less the same surface. Not so Christian churches in which God (or his image) are placed high above the congregation, skyward, striving towards heaven or descending from it. Indeed, Judaism lacks the very concept of “heaven”, or “paradise”, or, for that matter, “hell”. As opposed to both Islam and Christianity, Judaism is an earthly faith.
Islam posits a clear dichotomy between God and Man. The believer should minimize his physical presence by crumbling, forehead touching the ground, in a genuflection of subservience and acceptance (“islam”) of God’s greatness, omnipotence, omniscience, and just conduct. Thus, the Muslim, in his daily dealings with the divine, does not dare look up. The faithful’s role is merely to interpret God’s will (as communicated via Muhammad).
But the very concept of “god” – which is a narrative, an organizing principle, and an interpretative-explanatory tenet – is not necessarily incompatible with other dominant constructs, such as science. All human systems of thought rely on beliefs, implicit or explicit.
If neurons were capable of introspection and world-representation, would they have developed an idea of “Brain” (i.e., of God)? Would they have become aware that they are mere intertwined components of a larger whole? Would they have considered themselves agents of the Brain – or its masters? When a neuron fires, is it instructed to do so by the Brain or is the Brain an emergent phenomenon, the combined and rather accidental outcome of millions of individual neural actions and pathways?
There are many kinds of narratives and organizing principles. Science is driven by evidence gathered in experiments, and by the falsification of extant theories and their replacement with newer, asymptotically truer, ones. Other systems – religion, nationalism, paranoid ideation, or art – are based on personal experiences (faith, inspiration, paranoia, etc.).
Experiential narratives can and do interact with evidential narratives and vice versa.
For instance: belief in God inspires some scientists who regard science as a method to “sneak a peek at God’s cards” and to get closer to Him. Another example: the pursuit of scientific endeavors enhances one’s national pride and is motivated by it. Science is often corrupted in order to support nationalistic and racist claims.
The basic units of all narratives are known by their effects on the environment. God, in this sense, is no different from electrons, quarks, and black holes. All four constructs cannot be directly observed, but the fact of their existence is derived from their effects.
Granted, God’s effects are discernible only in the social and psychological (or psychopathological) realms. But this observed constraint doesn’t render Him less “real”. The hypothesized existence of God parsimoniously explains a myriad ostensibly unrelated phenomena and, therefore, conforms to the rules governing the formulation of scientific theories.
The locus of God’s hypothesized existence is, clearly and exclusively, in the minds of believers. But this again does not make Him less real. The contents of our minds are as real as anything “out there”. Actually, the very distinction between epistemology and ontology is blurred.
But is God’s existence “true” – or is He just a figment of our neediness and imagination?
Truth is the measure of the ability of our models to describe phenomena and predict them. God’s existence (in people’s minds) succeeds to do both. For instance, assuming that God exists allows us to predict many of the behaviors of people who profess to believe in Him. The existence of God is, therefore, undoubtedly true (in this formal and strict sense).
But does God exist outside people’s minds? Is He an objective entity, independent of what people may or may not think about Him? After all, if all sentient beings were to perish in a horrible calamity, the Sun would still be there, revolving as it has done from time immemorial.
If all sentient beings were to perish in a horrible calamity, would God still exist? If all sentient beings, including all humans, stop believing that there is God – would He survive this renunciation? Does God “out there” inspire the belief in God in religious folks’ minds?
Known things are independent of the existence of observers (although the Copenhagen interpretation of Quantum Mechanics disputes this). Believed things are dependent on the existence of believers.
We know that the Sun exists. We don’t know that God exists. We believe that God exists – but we don’t and cannot know it, in the scientific sense of the word.
We can design experiments to falsify (prove wrong) the existence of electrons, quarks, and black holes (and, thus, if all these experiments fail, prove that electrons, quarks, and black holes exist). We can also design experiments to prove that electrons, quarks, and black holes exist.
But we cannot design even one experiment to falsify the existence of a God who is outside the minds of believers (and, thus, if the experiment fails, prove that God exists “out there”). Additionally, we cannot design even one experiment to prove that God exists outside the minds of believers.
What about the “argument from design”? The universe is so complex and diverse that surely it entails the existence of a supreme intelligence, the world’s designer and creator, known by some as “God”. On the other hand, the world’s richness and variety can be fully accounted for using modern scientific theories such as evolution and the big bang. There is no need to introduce God into the equations.
Still, it is possible that God is responsible for it all. The problem is that we cannot design even one experiment to falsify this theory, that God created the Universe (and, thus, if the experiment fails, prove that God is, indeed, the world’s originator). Additionally, we cannot design even one experiment to prove that God created the world.
We can, however, design numerous experiments to falsify the scientific theories that explain the creation of the Universe (and, thus, if these experiments fail, lend these theories substantial support). We can also design experiments to prove the scientific theories that explain the creation of the Universe.
It does not mean that these theories are absolutely true and immutable. They are not. Our current scientific theories are partly true and are bound to change with new knowledge gained by experimentation. Our current scientific theories will be replaced by newer, truer theories. But any and all future scientific theories will be falsifiable and testable.
Knowledge and belief are like oil and water. They don’t mix. Knowledge doesn’t lead to belief and belief does not yield knowledge. Belief can yield conviction or strongly-felt opinions. But belief cannot result in knowledge.
Still, both known things and believed things exist. The former exist “out there” and the latter “in our minds” and only there. But they are no less real for that.
Jacobsen: Of the arguments for the existence of any god, what ones, in a principle of charity, seem the most reasonable? Of the arguments for the existence of any god, what ones, in ignoring the principle of charity, seem the most unreasonable?
Vaknin:Could God have failed to exist (especially considering His omnipotence)? Could He have been a contingent being rather than a necessary one? Would the World have existed without Him and, more importantly, would it have existed in the same way? For instance: would it have allowed for the existence of human beings?
To say that God is a necessary being means to accept that He exists (with His attributes intact) in every possible world. It is not enough to say that He exists only in our world: this kind of claim will render Him contingent (present in some worlds – possibly in none! – and absent in others).
We cannot conceive of the World without numbers, relations, and properties, for instance. These are necessary entities because without them the World as we known and perceive it would not exist. Is this equally true when we contemplate God? Can we conceive of a God-less World?
Moreover: numbers, relations, and properties are abstracts. Yet, God is often thought of as a concrete being. Can a concrete being, regardless of the properties imputed to it, ever be necessary? Is there a single concrete being – God – without which the Universe would have perished, or not existed in the first place? If so, what makes God a privileged concrete entity?
Additionally, numbers, relations, and properties depend for their existence (and utility) on other beings, entities, and quantities. Relations subsist between objects; properties are attributes of things; numbers are invariably either preceded by other numbers or followed by them.
Does God depend for His existence on other beings, entities, quantities, properties, or on the World as a whole? If He is a dependent entity, is He also a derivative one? If He is dependent and derivative, in which sense is He necessary?
Many philosophers confuse the issue of existence with that of necessity. Kant and, to some extent, Frege, argued that existence is not even a logical predicate (or at least not a first-order logical predicate). But, far more crucially, that something exists does not make it a necessary being. Thus, contingent beings exist, but they are not necessary (hence their “contingency”).
At best, ontological arguments deal with the question: does God necessarily exist? They fail to negotiate the more tricky: can God exist only as a Necessary Being (in all possible worlds)?
Modal ontological arguments even postulate as a premise that God is a necessary being and use that very assumption as a building block in proving that He exists! Even a rigorous logician like Gödel fell in this trap when he attempted to prove God’s necessity. In his posthumous ontological argument, he adopted several dubious definitions and axioms:
(1) God’s essential properties are all positive (Definition 1); (2) God necessarily exists if and only if every essence of His is necessarily exemplified (Definition 3); (3) The property of being God is positive (Axiom 3); (4) Necessary existence is positive (Axiom 5).
These led to highly-debatable outcomes:
(1) For God, the property of being God is essential (Theorem 2); (2) The property of being God is necessarily exemplified.
Gödel assumed that there is one universal closed set of essential positive properties, of which necessary existence is a member. He was wrong, of course. There may be many such sets (or none whatsoever) and necessary existence may not be a (positive) property (or a member of some of the sets) after all.
Worst of all, Gödel’s “proof” falls apart if God does not exist (Axiom 3’s veracity depends on the existence of a God-like creature). Plantinga has committed the very same error a decade earlier (1974). His ontological argument incredibly relies on the premise: “There is a possible world in which there is God!”
Veering away from these tautological forays, we can attempt to capture God’s alleged necessity by formulating this Axiom Number 1:
“God is necessary (i.e. necessarily exists in every possible world) if there are objects or entities that would not have existed in any possible world in His absence.”
We should complement Axiom 1 with Axiom Number 2:
“God is necessary (i.e. necessarily exists in every possible world) even if there are objects or entities that do not exist in any possible world (despite His existence).”
The reverse sentences would be:
Axiom Number 3: “God is not necessary (i.e. does not necessarily exist in every possible world) if there are objects or entities that exist in any possible world in His absence.”
Axiom Number 4: “God is not necessary (i.e. does not necessarily exist in every possible world) if there are no objects or entities that exist in any possible world (despite His existence).”
Now consider this sentence:
Axiom Number 5: “Objects and entities are necessary (i.e. necessarily exist in every possible world) if they exist in every possible world even in God’s absence.”
Consider abstracta, such as numbers. Does their existence depend on God’s? Not if we insist on the language above. Clearly, numbers are not dependent on the existence of God, let alone on His necessity.
Yet, because God is all-encompassing, surely it must incorporate all possible worlds as well as all impossible ones! What if we were to modify the language and recast the axioms thus:
Axiom Number 1:
“God is necessary (i.e. necessarily exists in every possible and impossible world) if there are objects or entities that would not have existed in any possible world in His absence.”
We should complement Axiom 1 with Axiom Number 2:
“God is necessary (i.e. necessarily exists in every possible and impossible world) even if there are objects or entities that do not exist in any possible world (despite His existence).”
The reverse sentences would be:
Axiom Number 3: “God is not necessary (i.e. does not necessarily exist in every possible and impossible world) if there are objects or entities that exist in any possible world in His absence.”
Axiom Number 4: “God is not necessary (i.e. does not necessarily exist in every possible and impossible world) if there are no objects or entities that exist in any possible world (despite His existence).”
Now consider this sentence:
Axiom Number 5: “Objects and entities are necessary (i.e. necessarily exist in every possible and impossible world) if they exist in every possible world even in God’s absence.”
According to the Vander Laan modification (2004) of the Lewis counterfactuals semantics, impossible worlds are worlds in which the number of propositions is maximal. Inevitably, in such worlds, propositions contradict each other (are inconsistent with each other). In impossible worlds, some counterpossibles (counterfactuals with a necessarily false antecedent) are true or non-trivially true. Put simply: with certain counterpossibles, even when the premise (the antecedent) is patently false, one can agree that the conditional is true because of the (true, formally correct) relationship between the antecedent and the consequent.
Thus, if we adopt an expansive view of God – one that covers all possibilities and impossibilities – we can argue that God’s existence is necessary.
What about ontological arguments regarding God’s existence?
As Lewis (In his book “Anselm and Actuality”, 1970) and Sobel (“Logic and Theism”, 2004) noted, philosophers and theologians who argued in favor of God’s existence have traditionally proffered tautological (question-begging) arguments to support their contentious contention (or are formally invalid). Thus, St. Anselm proposed (in his much-celebrated “Proslogion”, 1078) that since God is the Ultimate Being, it essentially and necessarily comprises all modes of perfection, including necessary existence (a form of perfection).
Anselm’s was a prototypical ontological argument: God must exist because we can conceive of a being than which no greater can be conceived. It is an “end-of-the-line” God. Descartes concurred: it is contradictory to conceive of a Supreme Being and then to question its very existence.
That we do not have to conceive of such a being is irrelevant. First: clearly, we have conceived of Him repeatedly and second, our ability to conceive is sufficient. That we fail to realize a potential act does not vitiate its existence.
But, how do we know that the God we conceive of is even possible? Can we conceive of impossible entities? For instance, can we conceive of a two-dimensional triangle whose interior angles amount to less than 180 degrees? Is the concept of a God that comprises all compossible perfections at all possible? Leibnitz said that we cannot prove that such a God is impossible because perfections are not amenable to analysis. But that hardly amounts to any kind of proof!
Is God an external object – or an internal
one? Is He a mere voice in our heads – or is He out there? Psychosis occurs
when we confuse and conflate our inner world with outer reality. In this sense,
all religious prophecy is psychotic and all religious faiths are manifestations
of psychosis.
Julian Jaynes (“The Origins of Consciousness in the Breakdown of the Bicameral
Mind”, 1976) was the most forceful advocate of the idea of bicameralism and the
bicameral mind: that supernatural revelation was merely how some people
experienced a channel of communication between their cerebral hemispheres.
Modern day ambient noise, information pollution, stress, and abnormal living
conditions in cities served to suppress and extinguish this intracranial
exchange, except in cases of schizophrenia. Instead, we developed compensatory
introspection, self-awareness, and consciousness
There is, of course, the added problem of false prophecy: how to tell the
ersatz from the echt. Most false prophets are not crooks: they sincerely
believe in the authenticity of the provenance of their message and mission.
But does all this really matter? Whether these voices are mere hallucinatory
neurological artifacts or the true Word of a god is immaterial as long as they
affect the lives of millions, as they all too often do.
Jewish
mysticism believes that humans have a major role: fixing the results of a
cosmic catastrophe, the shattering of the divine vessels through which the
infinite divine light poured forth to create our finite world. If Nature is
determined to a predominant extent by its contained intelligences, then it may
well be teleological.
Indeed, goal-orientated behaviour (or behavior
that could be explained as goal-orientated) is Nature’s hallmark. The question
whether automatic or intelligent mechanisms are at work, really deals with an
underlying issue, that of consciousness. Are these mechanisms self-aware,
introspective? Is intelligence possible without such self-awareness, without
the internalized understanding of what it is doing?
Kant’s third and the fourth dynamic antinomies deal with this apparent duality:
automatism versus intelligent acts.
The
third thesis relates to causation which is the result of free will as opposed
to causation which is the result of the laws of nature (nomic causation)
The antithesis is that freedom is an illusion and everything is pre-determined.
So, the third antinomy is really about intelligence that is intrinsic to Nature
(deterministic) versus intelligence that is extrinsic to it (free will)
The fourth thesis deals with a related subject: God, the ultimate intelligent
creator. It states that there must exist, either as part of the world or as its
cause a Necessary Being. There are compelling arguments to support both the
theses and the antitheses of the antinomies.
Jacobsen: You have written on, or have been interviewed about, religion with references to atheism, anti-theism, and agnosticism.[2] In one interview[3], you identify as an agnostic. In an article, you identify as an anti-theist.[4] You defined atheism as a religion or another faith, too.[5] With agnosticism and anti-theism as self-identifications while atheism seen as another religion/faith, what is the current reasoning for agnosticism and anti-theism with more time passing from the words in the publications, if any?
Vaknin: “If a man would follow, today, the teachings of the Old Testament, he would be a criminal. If he would strictly follow the teachings of the New, he would be insane”
(Robert Ingersoll)
In answer to your question, I would like to incorporate the full text of reference 4 in your question, amended to reflect my current views.
Is ours a post-religious world? Ask any born again Christian fundamentalist, militant Muslim, orthodox Jew, and nationalistic Hindu. Religion is on the rise, not on the wane. Eighteenth century enlightenment is besieged. Atheism, as a creed, is on the defensive.
First, we should get our terminology clear. Atheism is not the same as agnosticism which is not the same as anti-theism.
Atheism is a religion, yet another faith. It is founded on the improvable and unfalsifiable belief (universal negative) that there is no God. Agnosticism is about keeping an open mind: God may or may not exist. There is no convincing case either way.
Anti-theism is militant anti-clericalism. Anti-theists (such as myself) regard religion as an unmitigated evil that must be eradicated to make for a better world.
I am a militant agnostic when it comes to the question: “Does God exist?”. I have reached the conclusion that there is no way anyone could ever answer this question. The query, as posed, is unresolvable in principle. There is no procedure or theorem that could ever lead to its resolution one way or another.
But God is NOT the same thing as religion. Religion consists of an ensemble of rituals and institutions with a social agenda. I am dead set against it. I am a fundamentalist anti-theist, therefore, not only a militant agnostic.
Authors like Tremblay and even Dawkins label religion a swindle and mental terrorism – befitting epithets, fully validated by its gory history. There seems to be an inextricable link between the belief in the afterlife and immorality, rather than morality.
Many authors castigate religion’s intolerance coupled with its ever-shifting philosophical goalposts. Its dogmatism leads to a loss of experiential richness and to negative cognitive consequences to both the believer and his milieu.
Religion scams people with false promises of the hereafter, its texts are objectionable, it is unnatural, and it promotes falsities. In other words, it is a criminal enterprise.
Bogus arguments from design had been dealt with in the works of George Smith, Michael Martin, and Corey Washington: complexity and order do not a design make.
Still, we need to distinguish between established religions and cults or sects. Moreover, theocracy is not merely the rule of religion (lexically correct): in the real world, it is the misuse and abuse of religion by rulers and elites.
The purported existence of God has been scrutinized in a plethora of discoveries, theorems, hypotheses, and theories in the exact sciences and in formal logic.
Consider this example: it can be proven that God cannot and does not exist (“strong atheism”) because having a God leads to either meaninglessness or to contradictions or to both. But this is precisely the Gödel theorem: formal logical systems can be either complete or consistent, but never both.
As Freud correctly noted a century ago, religion is a mental pathology. You cannot rationally argue with people whose judgment and reason are suspended. Distinctions between personal and objective beliefs are lost on delusional fanatics.
Religious people have faith in a god because it fulfills basic and entrenched (and unhealthy) emotional needs – not because its existence can or has been proven. We all – even atheists – hold irrational beliefs to some extent. Religion just happens to be a particularly virulent and insidious strain of irrationality.
Jacobsen: If you survey the landscape, not of the traditionally defined as religious but, of the anti-theists, atheists, agnostics, freethinkers, humanists, and the like, what seems like the status of them, e.g., growing and healthy, unhealthy and declining, on the assertive, on the defensive, etc.?
Vaknin:There are emerging battle lines between the regrouping forces of reason and the resurging Dark Ages. This is the real Armageddon that is upon us.
But religion is only one penumbral force which combats rationality and the scientific method. Conspiracy theories; the occult; philosophical schools like deconstruction; political correctness and woke movements; truthism (fake news and misinformation online); the virulent rejection of authority, intellect, and expertise (malignant egalitarianism) – I regard all these as far bigger threats.
Jacobsen: Christianity, Islam, and Hinduism, comprise the most significant religious populations in the world, in absolute numbers. Yet, social ideologies and political philosophies seem to metastasize into dogmas, as well. What social ideologies and political philosophies seem as if dogmas akin to religions/faiths, and why? These could include political leaders as religious leaders as part of the examples. You have written on Islam and Liberalism, as two examples in comparisonand contrast.[6]
Vaknin: All ideologies mutate into secular religions with their own churches, hagiography, and rituals. Religions are forms of victimhood movements (martyrology) and all social activism and woke movements tend to become dogmatic and exclusionary, with a claim on possessing a monopoly on the truth.
But there is an especially worrisome contemporary development: the confluence of narcissism, oligarchy, and religion.
I coined the neologism “theochlocracy” to describe the noxious mixture of theocracy and ochlocracy (mob-rule). Yet, as distinct from the former, in a theochlocracy, church and state are constitutionally separated. The power is not in the hands of the clergy, but, putatively, in the hands of the people and its representatives. Theochlocracies are often also democracies. Religion – in all its faux-manifestations – is imposed on non-believers and nonconformists by mobs and by populist collectives or organizations who claim to represent “public opinion”.
These self-appointed tribunals seek to enforce mores and values they deem to be “universal” and indisputable (usually by virtue of their divine and epiphanic origins.) Such is the threat implicit in these proceedings that they often result in self-censorship and self-denial on the part of their targets and victims. Bible – or Qur’an – thumping give rise to terror and to the suppression of free speech and unmitigated self-expression. The penalties for transgressors range from ostracism to physical harm.
On the level of individuals, theochlocracy is a form of malignant narcissism.
The narcissist is prone to magical thinking. He regards himself in terms of “being chosen” or of “being destined for greatness”. He believes that he has a “direct line” to God, even, perversely, that God “serves” him in certain junctions and conjunctures of his life, through divine intervention. He believes that his life is of such momentous importance, that it is micro-managed by God. The narcissist likes to play God to his human environment. In short, narcissism and religion go well together, because religion allows the narcissist to feel unique.
This is a private case of a more general phenomenon. The narcissist likes to belong to groups or to frameworks of allegiance. He derives easy and constantly available Narcissistic Supply from them. Within them and from their members he is certain to garner attention, to gain adulation, to be castigated or praised. His False Self is bound to be reflected by his colleagues, co-members, or fellows.
This is no mean feat and it cannot be guaranteed in other circumstances. Hence the narcissist’s fanatic and proud emphasis of his membership. If a military man, he shows off his impressive array of medals, his impeccably pressed uniform, the status symbols of his rank. If a clergyman, he is overly devout and orthodox and places great emphasis on the proper conduct of rites, rituals and ceremonies.
The narcissist develops a reverse (benign) form of paranoia: he feels constantly watched over by senior members of his group or frame of reference, the subject of permanent (avuncular) criticism, the centre of attention. If a religious man, he calls it divine providence. This self-centred perception also caters to the narcissist’s streak of grandiosity, proving that he is, indeed, worthy of such incessant and detailed attention, supervision and intervention.
From this mental junction, the way is short to entertaining the delusion that God (or the equivalent institutional authority) is an active participant in the narcissist’s life in which constant intervention by Him is a key feature. God is subsumed in a larger picture, that of the narcissist’s destiny and mission. God serves this cosmic plan by making it possible.
Indirectly, therefore, God is perceived by the narcissist to be at his service. Moreover, in a process of holographic appropriation, the narcissist views himself as a microcosm of his affiliation, of his group, or his frame of reference. The narcissist is likely to say that he IS the army, the nation, the people, the struggle, history, or (a part of) God.
As opposed to healthier people, the narcissist believes that he both represents and embodies his class, his people, his race, history, his God, his art – or anything else he feels a part of. This is why individual narcissists feel completely comfortable to assume roles usually reserved to groups of people or to some transcendental, divine (or other), authority.
This kind of “enlargement” or “inflation” also sits well with the narcissist’s all-pervasive feelings of omnipotence, omnipresence, and omniscience. In playing God, for instance, the narcissist is completely convinced that he is merely being himself. The narcissist does not hesitate to put people’s lives or fortunes at risk. He preserves his sense of infallibility in the face of mistakes and misjudgements by distorting the facts, by evoking mitigating or attenuating circumstances, by repressing memories, or by simply lying.
In the overall design of things, small setbacks and defeats matter little, says the narcissist. The narcissist is haunted by the feeling that he is possessed of a mission, of a destiny, that he is part of fate, of history. He is convinced that his uniqueness is purposeful, that he is meant to lead, to chart new ways, to innovate, to modernise, to reform, to set precedents, or to create from scratch.
Every act of the narcissist is perceived by him to be significant, every utterance of momentous consequence, every thought of revolutionary calibre. He feels part of a grand design, a world plan and the frame of affiliation, the group, of which he is a member, must be commensurately grand. Its proportions and properties must resonate with his. Its characteristics must justify his and its ideology must conform to his pre-conceived opinions and prejudices.
In short: the group must magnify the narcissist, echo and amplify his life, his views, his knowledge, and his personal history. This intertwining, this enmeshing of individual and collective, is what makes the narcissist the most devout and loyal of all its members.
The narcissist is always the most fanatical, the most extreme, the most dangerous adherent. At stake is never merely the preservation of his group – but his very own survival. As with other Narcissistic Supply Sources, once the group is no longer instrumental – the narcissist loses all interest in it, devalues it and ignores it.
In extreme cases, he might even wish to destroy it (as a punishment or revenge for its incompetence in securing his emotional needs). Narcissists switch groups and ideologies with ease (as they do partners, spouses and value systems). In this respect, narcissists are narcissists first and members of their groups only in the second place.
In short:
God is everything the narcissist ever wants to be: omnipotent, omniscient, omnipresent, admired, much discussed, and awe inspiring. God is the narcissist’s wet dream, his ultimate grandiose fantasy. But God comes handy in other ways as well.
The narcissist alternately idealizes and devalues figures of authority.
In the idealization phase, he strives to emulate them, he admires them, imitate them (often ludicrously), and defends them. They cannot go wrong, or be wrong. The narcissist regards them as bigger than life, infallible, perfect, whole, and brilliant. But as the narcissist’s unrealistic and inflated expectations are inevitably frustrated, he begins to devalue his former idols.
Now they are “human” (to the narcissist, a derogatory term). They are small, fragile, error-prone, pusillanimous, mean, dumb, and mediocre. The narcissist goes through the same cycle in his relationship with God, the quintessential authority figure.
But often, even when disillusionment and iconoclastic despair have set in – the narcissist continues to pretend to love God and follow Him. The narcissist maintains this deception because his continued proximity to God confers on him authority. Priests, leaders of the congregation, preachers, evangelists, cultists, politicians, intellectuals – all derive authority from their allegedly privileged relationship with God.
Religious authority allows the narcissist to indulge his sadistic urges and to exercise his misogynism freely and openly. Such a narcissist is likely to taunt and torment his followers, hector and chastise them, humiliate and berate them, abuse them spiritually, or even sexually. The narcissist whose source of authority is religious is looking for obedient and unquestioning slaves upon whom to exercise his capricious and wicked mastery. The narcissist transforms even the most innocuous and pure religious sentiments into a cultish ritual and a virulent hierarchy. He preys on the gullible. His flock become his hostages.
Religious authority also secures the narcissist’s Narcissistic Supply. His coreligionists, members of his congregation, his parish, his constituency, his audience – are transformed into loyal and stable Sources of Narcissistic Supply. They obey his commands, heed his admonitions, follow his creed, admire his personality, applaud his personal traits, satisfy his needs (sometimes even his carnal desires), revere and idolize him.
Moreover, being a part of a “bigger thing” is very gratifying narcissistically. Being a particle of God, being immersed in His grandeur, experiencing His power and blessings first hand, communing with him – are all Sources of unending Narcissistic Supply. The narcissist becomes God by observing His commandments, following His instructions, loving Him, obeying Him, succumbing to Him, merging with Him, communicating with Him – or even by defying him (the bigger the narcissist’s enemy – the more grandiosely important the narcissist feels).
Like everything else in the narcissist’s life, he mutates God into a kind of inverted narcissist. God becomes his dominant Source of Supply. He forms a personal relationship with this overwhelming and overpowering entity – in order to overwhelm and overpower others. He becomes God vicariously, by the proxy of his relationship with Him. He idealizes God, then devalues Him, then abuses Him. This is the classic narcissistic pattern and even God himself cannot escape it.
In a narcissistic culture or civilization, these warped relationships – between individuals, their God, and their institutional affiliation – are magnified. Nowhere is this more true – and is theochlocracy more evident – than in the United States of America (USA).
Jacobsen: As you have written on religion a lot, what needs to happen to religion/faith in a self-centered era for survival of the species?
Vaknin: Narcissism is the new religion. In an age of godlike technological self-sufficiency, everyone is rendered both a deity and a worshipper of themselves. This new religion is distributed: billions of equipotent divine nodes, one man or one woman cults and loci of worship.
Jacobsen: Thank you for the opportunity and your time, Professor Vaknin.
Vaknin: A pleasure as always.
References
Bishop, J. (2016, December 21). Faith. Stanford Encyclopedia of Philosophy. https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=faith.
Psychology Today Staff. (2022). Religion. Psychology Today. https://www.psychologytoday.com/us/basics/religion
Smashwords. (2014, October 19). Interview with Sam Vaknin. https://www.smashwords.com/interview/samvaknin.
Taliaferro, C. (2021, December 21). Philosophy of Religion. Stanford Encyclopedia of Philosophy. https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=philosophy-religion
The Editors of Encyclopaedia Britannica. (2017, June 16). faith. Encyclopedia Britannica. https://www.britannica.com/topic/faith
The Editors of Encyclopaedia Britannica (2021, February 2). religion. Encyclopedia Britannica. https://www.britannica.com/topic/religion
Vaknin, S. (n.d.a). Atheism in a Post-Religious World: Book Review. samvak.tripod. https://samvak.tripod.com/atheism.html.
Vaknin, S. (2016, January 14). Islam and Liberalism: Total Ideologies. Medium. https://samvaknin.medium.com/islam-and-liberalism-total-ideologies-2eae7eaeb312
Vaknin, S. (n.d.b). Sam Vaknin’s Instagram Epigrams – Page 4. samvak.tripod. https://samvak.tripod.com/instagramvaknin4.html
Footnotes
[1] “religion” states:
religion, human beings’ relation to that which they regard as holy, sacred, absolute, spiritual, divine, or worthy of especial reverence. It is also commonly regarded as consisting of the way people deal with ultimate concerns about their lives and their fate after death. In many traditions, this relation and these concerns are expressed in terms of one’s relationship with or attitude toward gods or spirits; in more humanistic or naturalistic forms of religion, they are expressed in terms of one’s relationship with or attitudes toward the broader human community or the natural world. In many religions, texts are deemed to have scriptural status, and people are esteemed to be invested with spiritual or moral authority. Believers and worshippers participate in and are often enjoined to perform devotional or contemplative practices such as prayer, meditation, or particular rituals. Worship, moral conduct, right belief, and participation in religious institutions are among the constituent elements of the religious life.
See Britannica, T. Editors of Encyclopaedia (2021).
“Religion” states:
Since the earliest humans walked the earth, individuals have wondered where they came from, why they’re here, and what it all means. Religion, by and large, represents society’s attempts to answer those questions. While it isn’t always able to achieve that goal, it often succeeds at providing followers with structure, a code of ethics, and a sense of purpose. The promise of an afterlife, a core tenet of most organized religions, is another key motivator for followers, as this belief serves an important psychological function.
See Psychology Today Staff (2022).
“Philosophy of Religion” states:
Ideally, a guide to the nature and history of philosophy of religion would begin with an analysis or definition of religion. Unfortunately, there is no current consensus on a precise identification of the necessary and sufficient conditions of what counts as a religion. We therefore currently lack a decisive criterion that would enable clear rulings whether some movements should count as religions (e.g., Scientology or Cargo cults of the Pacific islands). But while consensus in precise details is elusive, the following general depiction of what counts as a religion may be helpful:
A religion involves a communal, transmittable body of teachings and prescribed practices about an ultimate, sacred reality or state of being that calls for reverence or awe, a body which guides its practitioners into what it describes as a saving, illuminating or emancipatory relationship to this reality through a personally transformative life of prayer, ritualized meditation, and/or moral practices like repentance and personal regeneration. [This is a slightly modified definition of the one for “Religion” in the Dictionary of Philosophy of Religion, Taliaferro & Marty 2010: 196–197; 2018, 240.]
See Taliaferro (2021).
“Faith” states:
‘Faith’ is a broad term, appearing in locutions that express a range of different concepts. At its most general ‘faith’ means much the same as ‘trust’. This entry is specifically concerned, however, with the notion of religious faith—or, rather (and this qualification is important), the kind of faith exemplified in religious faith. Philosophical accounts are almost exclusively about theistic religious faith—faith in God—and they generally, though not exclusively, deal with faith as understood within the Christian branch of the Abrahamic traditions. But, although the theistic religious context settles what kind of faith is of interest, the question arises whether faith of that same general kind also belongs to other, non-theistic, religious contexts, or to contexts not usually thought of as religious at all. Arguably, it may be apt to speak of the faith of a humanist, or even an atheist, using the same general sense of ‘faith’ as applies to the theist case.
Bishop (2016).
“faith” states:
faith, inner attitude, conviction, or trust relating human beings to a supreme God or ultimate salvation. In religious traditions stressing divine grace, it is the inner certainty or attitude of love granted by God himself. In Christian theology, faith is the divinely inspired human response to God’s historical revelation through Jesus Christ and, consequently, is of crucial significance.
No definition allows for identification of “faith” with “religion.” Some inner attitude has its part in all religious traditions, but it is not always of central significance. For example, words in ancient Egypt or Vedic India that can be roughly rendered by the general term “religion” do not allow for “faith” as a translation but rather connote cultic duties and acts. In Hindu and Buddhist Yoga traditions, inner attitudes recommended are primarily attitudes of trust in the guru, or spiritual preceptor, and not, or not primarily, in God. Hindu and Buddhist concepts of devotion (Sanskrit bhakti) and love or compassion (Sanskrit karuna) are more comparable to the Christian notions of love (Greek agapē, Latin caritas) than to faith. Devotional forms of Mahayana Buddhism and Vaishnavism show religious expressions not wholly dissimilar to faith in Christian and Jewish traditions.
The Editors of Encyclopaedia Britannica (2017).
[2] See Vaknin (n.d.a) about differentiation between the terms and personal anti-theism, Smashwords (2014) about family and himself, and Vaknin (n.d.b) about Ghandi’s earlier life.
[3] “Interview with Sam Vaknin” (2014) states:
Q: What was your family’s attitude
toward religion?
A: My parents vacillated between ridicule and disdain and bouts of devoutness.
On the average, we were a mildly traditionalist family: selectively observed a
few religious commandments and rites. Two of my brothers flirt with
fundamentalist Judaism (more charitably known as Orthodoxy). I am agnostic. I
do not waste my time on questions the answers to which are, in principle,
unknowable.
See Smashwords (2014).
[4] “Atheism in a Post-Religious World: Book Review” (n.d.) states:
Is ours a post-religious world? Ask any born again Christian fundamentalist, militant Muslim, orthodox Jew, and nationalistic Hindu. Religion is on the rise, not on the wane. Eighteenth century enlightenment is besieged. As the author himself often admits, atheism, as a creed, is on the defensive.
First, we should get our terminology clear. Atheism is not the same as agnosticism which is not the same as anti-theism.
Atheism is a religion, yet another faith. It is founded on the improvable and unfalsifiable belief (universal negative) that there is no God. Agnosticism is about keeping an open mind: God may or may not exist. There is no convincing case either way.
Anti-theism is militant anti-clericalism. Anti-theists (such as Tremblay and myself) regard religion as an unmitigated evil that must be eradicated to make for a better world. This treasure of a book – it is incredible how much the author squeezed into 50 pages! – is about anti-theism.
See Vaknin (n.d.a).
[5] See Ibid.
[6] “Islam and Liberalism: Total Ideologies” states:
Islam is not merely a religion. It is also — and perhaps, foremost — a state ideology. It is all-pervasive and missionary. It permeates every aspect of social cooperation and culture. It is an organizing principle, a narrative, a philosophy, a value system, and a vade mecum. In this it resembles Confucianism and, to some extent, Hinduism. Total ideologies are both prescriptive and proscriptive: by prohibiting certain kinds of activities and types of conduct, they cohere the pent-up energies (“libido”) and narcissistic needs of their adherents and channel these forces towards predetermined goals, both constructive and disruptive (or destructive).
Judaism and its offspring, Christianity — though heavily involved in political affairs throughout the ages — have kept their dignified distance from such carnal matters. These are religions of “heaven” as opposed to Islam, a practical, pragmatic, hands-on, ubiquitous, “earthly” creed.
Secular religions — Democratic Liberalism, Communism, Fascism, Nazism, Socialism and other isms — are more akin to Islam than to, let’s say, Buddhism. They are universal, prescriptive, and total. They provide recipes, rules, and norms regarding every aspect of existence — individual, social, cultural, moral, economic, political, military, and philosophical.
See Vaknin (2016).
Previous Electronic ‘Print’ Interviews (Hyperlinks Active for Titles)
“An Interview with Professor Sam Vaknin on Narcissistic Personality Disorder”
(In-Sight: Independent Interview-Based Journal: June 22, 2020)
“Interview with Sam Vaknin and Christian Sorensen on Narcissism”
(News Intervention: June 23, 2020)
“Prof. Sam Vaknin on the Philosophy of Nothingness”
(News Intervention: January 26, 2022)
“Prof. Sam Vaknin on Narcissism in General”
(News Intervention: January 28, 2022)
“Prof. Sam Vaknin on Cold Therapy (New Treatment Modality)”
(News Intervention: January 30, 2022)
“Prof. Sam Vaknin on Giftedness and IQ”
(News Intervention: February 2, 2022)
Previous Interviews Read by Prof. Vaknin (Hyperlinks Active for Titles)
“How to Become the REAL YOU (Interview, News Intervention)”
(Prof. Sam Vaknin: January 26, 2022)
“Insider View on Narcissism: What Makes Narcissist Tick (News Intervention)”
(Prof. Sam Vaknin: January 29, 2022)
“Curing Your Narcissist (News Intervention Interview)”
(Prof. Sam Vaknin: January 31, 2022)
“Genius or Gifted? IQ and Beyond (News Intervention Interview)”
(Prof. Sam Vaknin: February 3, 2022)
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Doug Thomas is the President of Secular Connexion Séculière. Here we talk about the Special Humanitarian Assistance Program for Afghan Nationals in Canada.
Scott Douglas Jacobsen: What were the first realizations of the need to change the Special Humanitarian Assistance Program for Afghan Nationals?
Doug Thomas: SCS was working on getting clarification of Canada’s Less Complex Claims refugee policy that favours religious refugee applicants over atheists, apostates and other non-believers when Afghanistan was overrun by the Taliban. This puts many freethinking Afghans at risk and needing to apply for refugee status from countries like Canada. We were already working with the members of the coalition on e-petition #3638, realized that Canada’s Special Humanitarian Assistance Program for Afghan Nationals carried on with the bias toward religious refugee applicants. By the way, petition e-3638 as read in the House of Commons on February 8th so Minister Fraser has until March 25th to respond to it.
Jacobsen: What is the status of atheists and apostates in current Afghanistan?
Thomas: Under the Afghan constitution that Canada defended during the 11 years we had troops fighting the Taliban, the only legal religion is Islam. Even under the former regime, Christians, Jews, and non-believers were tolerated, but only because the regime wanted to maintain good aid relations with other countries. Atheists and apostates are now in grave danger since the Taliban does not seem to care about any relationships with other countries and is committed to absolute Sharia law including killing infidels (atheists) and apostates. Of course, this makes it difficult for atheists and apostates to even leave the country because the Taliban would rather execute them. In any case, they have to travel to Pakistan, a country that doesn’t look kindly on them either, but is at least aware that ticking off the West is not good for trade. This makes it even more important that Canada’s Special Humanitarian Program for Afghan nationals include atheists and apostates.
Jacobsen: As Canada’s policy “fails to meet Article 18 of the UN Universal Declaration of Human Rights, which enshrines the observance and promotion of ‘freedom of religion or belief’,” what is the simplest change the federal government can do to meet the requirements of international human rights here?
Thomas: As we have requested, Canada’s policy must be changed to include atheists and apostates in the Special Humanitarian Program for Afghan Nationals. Otherwise, Canada’s immigration and refugee policies do not meet the spirit of our own Charter of Rights and Freedoms that guarantees the right to freedom from religion in addition to not meeting UN standards. This is a policy change and can be made at the ministerial level without changing legislation. Then it must be sent out to Canada’s immigration officers and proxy immigration officers (foreign officers that represent Canada where we do not have embassies or consulates) so they understand that the change has been made.
Jacobsen: How can individuals keep informed and updated on this and other policies at Secular Connexion Séculière?
Thomas: We try to keep information updated on our website http://www.secularconnexion.ca under the Federal Campaign menu item. Recently, we have start posting a notification bulletin called Now! Maintenant! on the website that gives people direct access to what is going on now. People who subscribe to SCS also get a monthly bulletin (restarting this month) to keep them informed.
Jacobsen: Thank you for the opportunity and your time, Doug.
Thomas: Thanks for the opportunity to update our progress with the federal government and with our Canadian and international allies.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/02/02
Prof. Shmuel “Sam” Vaknin (YouTube, Twitter, Instagram, Facebook, Amazon, LinkedIn, Google Scholar) is the author of Malignant Self-love: Narcissism Revisited (Amazon) and After the Rain: How the West Lost the East (Amazon) as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He was Senior Business Correspondent for United Press International (February, 2001 – April, 2003), CEO of Narcissus Publications (April, 1997 – April 2013), Editor-in-Chief of Global Politician (January, 2011 -), a columnist for PopMatters, eBookWeb, Bellaonline, and Central Europe Review, an editor for The Open Directory and Suite101 (Categories: Mental Health and Central East Europe), and a contributor to Middle East Times, a contributing writer to The American Chronicle Media Group, Columnist and Analyst for Nova Makedonija, Fokus, and Kapital, Founding Analyst of The Analyst Network, former president of the Israeli chapter of the Unification Church’s Professors for World Peace Academy, and served in the Israeli Defense Forces (1979-1982). He has been awarded Israel’s Council of Culture and Art Prize for Maiden Prose (1997), The Rotary Club Award for Social Studies (1976), and the Bilateral Relations Studies Award of the American Embassy in Israel (1978), among other awards. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia (September, 2017 to present), Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies) (April, 2012 to present), a Senior Correspondent for New York Daily Sun, and Columnist for Allied Newspapers Group (January, 2015 – Present). He lives in Skopje, North Macedonia with his wife, Lidija Rangelovska. Here we talk about giftedness and IQ.
*Previous interviews listed chronologically after interview.*
Scott Douglas Jacobsen: You have been measured three times with a high IQ, an understatement.[1] An IQ between 180 and 190, between ages 9 and 35. You referred to this in some writings, in passing, including pages 2[2], 3[3], 4[4], 5[5], and 7[6], of epigrams, in an interview with Richard Grannon (2018), with Smashwords (2014), and on a YouTube video answering viewer questions[7]. It has been mentioned in an article by Gavin Haynes (2016), too. With the IQ scores of 185 at age 9, 180 in the army at age 25, and 190 in prison at age 35 (vakninsamnarcissist, 2018; RICHARD GRANNON, 2018), presumably on a standard deviation of 15, what was the reaction of family, friends, peers, community, even the psychometricians or psychologists administering the tests each time?
Prof. Shmuel “Sam” Vaknin: First, let me clarify than any result above 160 (some say, 140) is not normatively validated: it is rather arbitrary and meaningless because there are so few people to compare with (the sample is way too small). Matrix IQ tests are better at validating higher results, though.
Everyone always loathed me. I am a sadist, so from a very early age, I have leveraged my IQ to taunt people, hold them in contempt, and humiliate them. This did not endear obnoxious me to anyone. My own teachers sought to undermine my academic career, peers shunned or attempted to bully me (they failed), my mother detested me, my father pendulated between being awe-struck and being repelled by me. Both my parents beat me to an inch of my life every single day for 12 years.
Jacobsen: To you, as a scientific person, what defines intelligence?
Vaknin: Anything that endows an individual with a comparative advantage at performing a complex task constitutes intelligence. In this sense, viruses reify intelligence, they are intelligent. Human intelligence, though, is versatile and the tasks are usually far more complex than anything a virus might need to tackle.
Jacobsen: What defines IQ or Intelligence Quotient?
Vaknin: The ability to perform a set of mostly – but not only – analytical assignments corresponding to an age-appropriate average. So, if a 10 year old copes well with the tasks that are the bread and butter of an 18 years old, he scores 180 IQ.
IQ measures an exceedingly narrow set of skills and mental functions. There are many types of intelligence – for example: musical intelligence – not captured by any IQ test.
Jacobsen: What defines giftedness, to you? Even though, formal definitions exist.[8]
Vaknin: Giftedness resembles autism very much: it is the ability to accomplish tasks inordinately well or fast by focusing on them to the exclusion of all else and by mobilizing all the mental resources at the disposal of the gifted person.
Obviously, people gravitate to what they do well. Gifted people have certain propensities and talents to start with and these probably reflect brain abnormalities of one kind or another.
Jacobsen: Inter-relating the previous three questions, what separates intelligence from IQ from giftedness, i.e., separates each from one another?
Vaknin: IQ is a narrow measure of highly specific types of intelligence and is not necessarily related to giftedness. Gifted people invest themselves with a laser-focus to effect change in their environment conducive to the speedy completion of highly specific tasks.
Jacobsen: What defines genius?
Vaknin: Genius is the ability to discern two things: 1. What is missing (lacunas) 2. Synoptic connections.
The genius surveys the world and completes it by conjuring up novelty (i.e., by creating). S/he also spots hidden relatedness between ostensibly disparate phenomena or data.
Jacobsen: How does genius differentiate from intelligence, IQ, and giftedness?
Vaknin: A genius can have an average IQ or even not be analytically very intelligent (not be an intellectual). Some craftsmen are geniuses. Musicians, athletes, even politicians.
Jacobsen: What happens to most prodigies, or adults with exceptionally, profoundly, or unmeasurably high IQ?
Vaknin: A majority of them end badly. IQ is a good predictor of academic accomplishments, but not much else. Character, upbringing, mental illness, genetics, nurture, the environment (including the physical environment), sexual and romantic history matter much more than IQ.
Many “geniuses” with a high IQ (Mensa types) are dysfunctional and deficient when it comes to life, intimacy, relationships, and social skills. Additionally, as Eysenck had correctly observed, creativity is often linked to psychoticism.
Jacobsen: What are the optimal things for raising gifted children and prodigies, and for resuscitating drifting adults with exceptionally, profoundly, or unmeasurably high IQ, if at all possible, to productive and healthy lives?
Vaknin: All interventions are somewhat effective only during childhood and adolescence, up to age 21. Afterwards, it is an uphill battle.
The most crucial thing is to never remove the gifted child from his peer group (as was done to me). I am also dead set against academic shortcuts.
The gifted child should follow the same path as everybody else but feed his voracious mind with extracurricular enrichment programs and materials.
Jacobsen: Who seem like the greatest geniuses in history to you?
Vaknin: The usual suspects: Einstein, Newton, Freud, da Vinci, other polymaths who had upended every discipline or field that they had turned their scintillating minds to.
Jacobsen: Thank you for the opportunity and your time, Professor Vaknin.
Vaknin: The opportunity is all mine.
References
Hayne, G. (2016, September 8). I Spent a Day Trying to Get to Know a Real-Life Narcissist. Vice. https://www.vice.com/en/article/nney4k/narcissism-interview-chosen-ones-gavin-haynes.
National Association for Gifted Children. (2019). A Definition of Giftedness that Guides Best Practice. https://www.nagc.org/sites/default/files/Position%20Statement/Definition%20of%20Giftedness%20%282019%29.pdf.
Prof. Sam Vaknin. (2020, September 19). Narcissistic Buffet: Answering Your Questions (Well, Sort of) [Video]. YouTube. https://www.youtube.com/watch?v=GiHeS8fMsoE.
RICHARD GRANNON. (2018, September 12). THE SAM VAKNIN INTERVIEW – HOW NARCISSISM IS FORMED IN A CHILD GENIUS & THE HIVE MIND [Video]. YouTube. https://www.youtube.com/watch?v=W89fG8220D8.
Smashwords. (2014, October 19). Interview with Sam Vaknin. https://www.smashwords.com/interview/samvaknin.
Vaknin, S. (n.d.a). Sam Vaknin’s Instagram Epigrams – Page 2. samvaknin.tripod. https://samvak.tripod.com/instagramvaknin2.html.
Vaknin, S. (n.d.b). Sam Vaknin’s Instagram Epigrams – Page 3. samvaknin.tripod. https://samvak.tripod.com/instagramvaknin3.html.
Vaknin, S. (n.d.c). Sam Vaknin’s Instagram Epigrams – Page 4. samvaknin.tripod. https://samvak.tripod.com/instagramvaknin4.html.
Vaknin, S. (n.d.d). Sam Vaknin’s Instagram Epigrams – Page 5. samvaknin.tripod. https://samvak.tripod.com/instagramvaknin5.html.
Vaknin, S. (n.d.e). Sam Vaknin’s Instagram Epigrams – Page 7. samvaknin.tripod. https://samvak.tripod.com/instagramvaknin7.html.
vakninsamnarcissist. (2018, June 13). [Prof. Vaknin provides some biographical information on IQ test scores]. Instagram. https://www.instagram.com/p/Bj_r-KaAckn/?hl=en.
Footnotes
[1] Vaknin (2018) in Instagram stated, “My IQ was tested every time I got myself into serious trouble: at age 9 (result: 185), in the army (180), & in prison by an orthodox religious psychologist who made me his pet project (190). There are only 60 people in the world with IQ 185 & only 7 with IQ 190. It gets pretty lonely pretty fast. Being the sadistic asshole that I am, I am fond of saying that the gap in IQ between me & the average human is far bigger than the difference between that human & an orangutan (or a chimpanzee).” See vakninsamnarcissist (2018).
[2] “Sam Vaknin’s Instagram Epigrams – Page 2” states:
At the age of 9, I was sent to study in the Technion – Israel’s leading technological university. I have been diagnosed with 180 IQ. It was my lowest score in 3 IQ tests I have taken over the decades. There started my love affair with physics…
…At a very early age I discovered that I lack the most basic life and social skills. I had only one thing going for me: my formidable intellect (there are only 6 other people in the whole wide world with my IQ). So, I deployed it to construct a shelter, a bubble, replete with its own rigid rules and defenses intended to shield me from the life-threatening hurt that the world was inflicting on me daily. This bubble was a self-constructed mental asylum with me as the sole inmate…
…Women also feel inferior & inadequate faced with my 190 IQ.
See Vaknin (n.d.a).
[3] “Sam Vaknin’s Instagram Epigrams – Page 3” states:
These are for lesser mortals with an IQ score inferior to my stratospheric 190.
See Vaknin (n.d.b).
[4] “Sam Vaknin’s Instagram Epigrams – Page 4” states:
There were two of us. I was not alone inside my body. Physiologically, I was supposed to be twins: I have two urethras, two sets of teeth, and, at an IQ of 185, probably double the brain. It’s as though, denied their birth, this duo haunts me, an inbound, coupled poltergeist…
… My IQ – 190 – is literally off any
known chart. There are only 8 people in the entire world with this level of
intelligence and I am one of them.
I used to be so proud of this fact. Now I realize that I am cursed. My IQ is a
rare incurable disease…
See Vaknin (n.d.c).
[5] “Sam Vaknin’s Instagram Epigrams – Page 5” states:
I have 190 IQ and I make sure that my interlocutors are well appraised of this daunting fact…
See Vaknin (n.d.d).
[6] “Sam Vaknin’s Instagram Epigrams – Page 7” states:
So, I harnessed my formidable intellect – all 190 IQ points of it – to write my user’s manual…
…After all, how does one succeed to not bore to tears someone with 190 IQ and encyclopedic knowledge?…
…They run away screaming to the waiting arms of the first man available because they find out that I am a reptile or a computer simulation or a robot with a brain who is about 10 times more potent than an average one (fact: I have 190 IQ). It is like being trapped in a futuristic sci-fi yarn with an alien life form, albeit carbon-based.
See Vaknin (n.d.e).
[7] See Prof. Sam Vaknin (2020).
[8] “A definition of Giftedness that Guides Best Practice” (2019) states:
Students with gifts and talents perform – or have the capability to perform – at higher levels compared to others of the same age, experience, and environment in one or more domains. They require modification(s) to their educational experience(s) to learn and realize their potential. Student with gifts and talents:
• Come from all racial, ethnic, and cultural populations, as well as all economic strata.
• Require sufficient access to appropriate learning opportunities to realize their potential.
• Can have learning and processing disorders that require specialized intervention and accommodation.
• Need support and guidance to develop socially and emotionally as well as in their areas of talent.
• Require varied services based on their changing needs.
See National Association for Gifted Children (2019).
Previous Electronic ‘Print’ Interviews (Hyperlinks Active for Titles)
“An Interview with Professor Sam Vaknin on Narcissistic Personality Disorder”
(In-Sight: Independent Interview-Based Journal: June 22, 2020)
“Interview with Sam Vaknin and Christian Sorensen on Narcissism”
(News Intervention: June 23, 2020)
“Prof. Sam Vaknin on the Philosophy of Nothingness”
(News Intervention: January 26, 2022)
“Prof. Sam Vaknin on Narcissism in General”
(News Intervention: January 28, 2022)
“Prof. Sam Vaknin on Cold Therapy (New Treatment Modality)”
(News Intervention: January 30, 2022)
Previous Interviews Read by Prof. Vaknin (Hyperlinks Active for Titles)
“How to Become the REAL YOU (Interview, News Intervention)”
(Prof. Sam Vaknin: January 26, 2022)
“Insider View on Narcissism: What Makes Narcissist Tick (News Intervention)”
(Prof. Sam Vaknin: January 29, 2022)
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/30
Prof. Sam Vaknin (YouTube, Twitter, Instagram, Facebook, Amazon, LinkedIn) is the author of Malignant Self-love: Narcissism Revisited (Amazon) as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia (September, 2017 to present) and Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies) (April, 2012 to present). Here we talk about his work on treating narcissism with Cold Therapy.
Scott Douglas Jacobsen: Narcissism seems lifelong, immutable. You have commented, eloquently, about Narcissistic Personality Disorder and the lifetime ‘devoured’ by it, in an Instagram post (vakninsamnarcissist, 2020).[1] Yet, your intervention, Cold Therapy, is effective with Narcissism (and depression). What was the original insight into the first developments of Cold Therapy?
Prof. Sam Vaknin: That, exactly like Borderline Personality Disorder, Narcissistic Personality Disorder is a post-traumatic condition, a form of complex trauma. So, Cold Therapy is based on two premises: (1) That narcissistic disorders are actually forms of CPTSD; and (2) That narcissists are the outcomes of arrested development and attachment dysfunctions. Consequently, Cold Therapy borrows techniques from child psychology and from treatment modalities which used to deal with PTSD.
Jacobsen: In “Cold Therapy and Narcissistic Disorders of the Self” (Vaknin, 2018), you list “four misconceptions about pathological narcissism.”[2] Why have those been the misconceptions, in particular?
Vaknin: Pathological narcissism is not merely a regression to an earlier childhood developmental phase, although such infantilization is a core psychodynamic of the disorder. There is so much more to it than that!
It is also not only a psychological defense, although narcissistic defenses and cognitive distortions play a key role in the pathology.
Narcissism is not simply an organizing principle or a schema, though, like every addiction (to narcissistic supply, in this case), it helps the addict to make sense of the world (is hermeneutic) and provides goal-orientation and direction. It comes replete with rituals, order, and structure (is an exoskeleton).
Finally, it is not strictly a personality disorder. The personality is intact and highly adaptive. Narcissism is a post-traumatic condition, amenable to trauma therapies. Like in every other form of complex trauma, emotions get dysregulated or repressed and cognitions get distorted.
Jacobsen: How are narcissistic disorders complex post-traumatic conditions, and forms of arrested development and attachment dysfunctions? How are both pampering and punishing a child, or an adolescent, forms of abuse in the creation of a narcissist?
Vaknin: Pathological narcissism is a reaction to prolonged abuse and trauma in early childhood or early adolescence. The source of the abuse or trauma is immaterial – the perpetrators could be parents, teachers, other adults, or peers. Pampering, smothering, spoiling, and “engulfing” the child are also forms of abuse because they do not allow the child to separate from the parent and to confront reality as an agent of personal growth and development.
See these:
http://vaksam.tripod.com/narcissismglance.html
http://vaksam.tripod.com/npdglance.html
http://vaksam.tripod.com/journal42.html
Narcissistic and psychopathic parents and their children – click on the links:
https://groups.google.com/forum/#!topic/NARCISSISTIC-PERSONALITY-DISORDER/kA1vtsqWAiI
The Genetic Underpinnings of Narcissism
http://vaksam.tripod.com/journal43.html
The early childhood traumas of the narcissist prevent him (or her) from completing the process of separation-individuation. S/he is not permitted to develop boundaries and to become an individual. S/he freezes in time as a Puer Aeternus, a Peter Pan.
The narcissistic child reacts by avoiding the offending and hurtful parent, an insecure attachment style that becomes entrenched throughout the lifespan. He creates the False Self and outsources many Ego boundary functions, rendering him dependent on the appraising gaze of others to buttress his grandiose, inflated self-image. Gradually, he develops an addiction to confirmatory input (narcissistic supply) because he cannot regulate and stabilize his internal environment without it.
Jacobsen: What portions of the nervous system in early childhood and early adolescence seem most impacted by the long-term abuse and trauma to create Narcissism, if known?
Vaknin: Not known. There are many studies about the neuroplastic effects of childhood abuse and trauma on the brain, but none of them is specific to NPD. There are studies about brain abnormalities in Borderline and Antisocial Personality Disorders (psychopathy).
Jacobsen: How are narcissistic disorders interpersonal disorders rather than disorders of the self?
Vaknin: The concept of “individual” which regrettably permeates modern psychology is counterfactual. We are formed fully via relationships with others. To conceive of the Self as an outcome of narcissistic introversion (Jung) is disastrously mistaken.
Disorders of the personality are, therefore, problems in inter-relatedness (as the object theorists in the UK in the 1960s had postulated). Narcissism is no exception. The DSM V has adopted this stance in its Alternate Model of NPD (p. 767). I had been advocating it since 1997.
Jacobsen: What are the goals of Cold Therapy?
Vaknin: The main two therapeutic goals are to render the False Self redundant and so drive it to atrophy (“use it or lose it”) and to eliminate the need for narcissistic supply and the dysphorias that accompany its deficiencies.
In short: to get rid of the grandiosity dimension in Narcissistic Personality Disorder (NPD).
To process trauma via skilled reliving (owning the trauma and surviving retraumatization);
To foster more adaptive functioning that is not dependent on outsourced regulation, cognitive distortions (like grandiosity), and artificial constructs (like the False Self);
Replace negative coping (such as avoidance, withdrawal, defiance, or fantasy) with positive coping strategies;
To integrate distressing materials (thoughts, feelings, memories);
To lead to the internal resolution of dissonances, resulting in an equilibrium and homeostasis;
Help the client to evolve life skills such as resilience, empathy, and ego regulation.
Jacobsen: Why are no known, well-established therapies effective in the treatment of narcissistic disorders?
Vaknin:
Behavior Therapy
Replaces problem behaviors with constructive ones via conditioning and reinforcement.
Cognitive Therapy
Changes negative automatic thoughts and schemas that lead to attributional and other biases as well as errors in order to alter problematic behaviors and dysfunctional feelings and behaviors.
CBT
Third wave of behavior therapy:
Primacy of therapeutic relationship, learning principles, analyze triggers and environmental cues, explore schemas and emotions, utilize modelling, homework, and imagery.
Dialectical Behavior Therapy (DBT)
Developed by Linehan in 1993 to treat BPD, but used with other personality disorders and disorders of mood, anxiety, eating, and substance abuse. It is deployed mainly with female patients in inpatient or residential settings.
Emphasizes emotional and affect regulation rather than cognitions.
Concerned with how were schemas formed via dialectic conflicts: seeks to connect affect and need to cognitive inference processes and belief systems so as to be reinterpreted with greater self-awareness.
Identifies fixation or perseveration causes by early developmental deprivation and protective attentional constriction.
Examines effects of negative reinforcement through emotional avoidance or inadequate coping skills rewarded through the partial reinforcement effect.
Involves individual therapy, group skills training, phone contact, and therapist consultation. Focuses on using validation and problem solving to counter severe behavioral dyscontrol, issues of quiet desperation, problems of living, and reducing incompleteness.
Cognitive Behavior Analysis System of Psychotherapy (CBASP)
Developed by McCullough and adapted by Sperry. Not used with BPD.
Clients learn to analyze life situations and manage daily stressors. They evaluate which thoughts and behaviors prevent desired outcomes.
Elicitation and remediation: questions about the situation, the client’s role and functioning in it, and the desired outcome lead to a revision of counterproductive behaviors and cognitions.
Replaces emotional reasoning with consequential one.
Mindfulness-based Cognitive Therapy (MBCT)
Developed by Teasdale.
Fosters aware focus on thoughts, feelings, and experiences in the present with an attitude of acceptance and without analysis or judgment.
Pattern-focused Psychotherapy
Developed by Sperry
Pattern: predictable, consistent, self-perpetuating style of thinking, feeling, acting, coping, and self-defense. Can be adaptive (competent) or maladaptive (inflexible, ineffective, inappropriate, cause symptoms, impair functioning and satisfaction).
Therapy consists of replacing hurtful maladaptive patterns (situational interpretations and behaviors) with helpful adaptive ones.
Schema Therapy
Developed by Young
Changes maladaptive schemas: 18 enduring and self-defeating ways of regarding oneself and others, arranged in 5 domains. Schemas are perpetuated through coping styles: schema maintenance, avoidance, and compensation.
Schemas can be reconstructed, modified, interpreted, or camouflaged.
TABLE 1.2 Maladaptive Schemas and Schema Domains
Disconnection and Rejection
• Abandonment/Instability: The belief that significant others will not or cannot provide reliable and stable support.
• Mistrust/Abuse: The belief that others will abuse, humiliate, cheat, lie, manipulate, or take advantage.
• Emotional Deprivation: The belief that one’s desire for emotional support will not be met by others.
• Defectiveness/Shame: The belief that one is defective, bad, unwanted, or inferior in important respects.
• Social Isolation/Alienation: The belief that one is alienated, different from others, or not part of any group.
Impaired Autonomy and Performance
• Dependence/Incompetence: The belief that one is unable to competently meet everyday responsibilities without considerable help from others.
• Vulnerability to Harm or Illness: The exaggerated fear that imminent catastrophe will strike at any time and that one will be unable to prevent it.
• Enmeshment/Undeveloped Self: The belief that one must be emotionally close with others at the expense of full individuation or normal social development.
• Failure: The belief that one will inevitably fail or is fundamentally inadequate in achieving one’s goals.
Impaired Limits
• Entitlement/Grandiosity: The belief that one is superior to others and not bound by the rules and norms that govern normal social interaction.
• Insufficient Self-Control/Self-Discipline: The belief that one is incapable of self-control and frustration tolerance.
Other-Directedness
• Subjugation: The belief that one’s desires, needs, and feelings must be suppressed in order to meet the needs of others and avoid retaliation or criticism.
• Self-Sacrifice: The belief that one must meet the needs of others at the expense of one’s own gratification.
• Approval-Seeking/Recognition-Seeking: The belief that one must constantly seek to belong and be accepted at the expense of developing a true sense of self.
Overvigilance and Inhibition
• Negativity/Pessimism: A pervasive, lifelong focus on the negative aspects of life while minimizing the positive and optimistic aspects.
• Emotional inhibition: The excessive inhibition of spontaneous action, feeling, or communication—usually to avoid disapproval by others, feelings of shame, or losing control of one’s impulses.
• Unrelenting Standards/Hypercriticalness: The belief that striving to meet unrealistically high standards of performance is essential to be accepted and to avoid criticism.
• Punitiveness. The belief that others should be harshly punished for making errors.
Transference-focused Psychotherapy
Developed by Kernberg
Infants form internal representations of self-others (objects) connected via affect. A personality disorder occurs when positive and negative representations fail to integrate later in life. Such splitting affects all relationships, including the therapeutic one.
Transference to the therapist exposes the faulty relationship template and allows for its empathic correction. Identity integration is accomplished as the patient experiences negative emotions in a safe environment.
Mentalization-based Treatment (MBT)
Developed by Bateman and Fonagy.
Experience secure attachment and enhancing impulse control by empathically and insightfully reflecting on and correctly labelling one’s state of mind, especially one’s powerful emotions, and cognitive errors. This leads to improves relational skills.
Developmental Therapy
Developed mainly by Blocher, Citright, and Sperry
Regards problems in personal growth and needs satisfaction on a dimensional continuum from disordered to adequate to optimal.
Cold Therapy
Developed by Vaknin
Jacobsen: What are the first steps in formal identification and opening treatments of a narcissist with Cold Therapy?
Vaknin: The client present with a diagnosis of NPD by a clinician.
Cold Therapy consists of the re-traumatization of the narcissistic client in a hostile, non-holding environment which resembles the ambience of the original trauma. The adult patient successfully tackles this second round of hurt and thus resolves early childhood conflicts and achieves closure rendering his now maladaptive narcissistic defenses redundant, unnecessary, and obsolete.
Cold Therapy makes use of proprietary techniques such as erasure (suppressing the client’s speech and free expression and gaining clinical information and insights from his reactions to being so stifled). Other techniques include: grandiosity reframing, guided imagery, negative iteration, other-scoring, happiness map, mirroring, escalation, role play, assimilative confabulation, hypervigilant referencing, and re-parenting. It is proving to be an effective treatment for major depressive episodes (see this article about the link between pathological narcissism and depression and this article about depression and regulatory narcissistic supply in narcissism).
More about the therapy:
https://www.scribd.com/document/349440458/Cold-Therapy-Seminar-Level-1-Lecture-Notes
Jacobsen: Thank you for the opportunity and your time, Professor Vaknin.
Vaknin: Thank you again for your interest in my work.
References
Vaknin, S. (2018). Cold Therapy and Narcissistic Disorders of the Self. Journal of Clinical Review & Case Reports, 3(6), 29-36. https://doi.org/10.33140/JCRC/03/06/00005
vakninsamnarcissist. (2020, January 31). [Prof. Vaknin reflects on life with NPD and the creation of Cold Therapy]. Instagram. https://www.instagram.com/p/B7-0NCdgQxg/.
Footnotes
[1] Vaknin’s Instagram post (2020), in full, stated:
What a cruel irony it is that I have
developed Cold Therapy – the first ever effective treatment (cure, really) for
Narcissistic Personality Disorder (NPD) – too late to benefit from it myself.
I am 59 years old, my health is failing. My mental illness had consumed my life
– is still devouring it – as surely as the bush fires ravage homes in
Australia, leaving only the ashes of Me behind.
WARNING
I will block anyone who gives me the feel good New Age crap about how it is
never too late in life. Life has an expiry date beyond which it is all blood
and tears and stools and wallowing in your own stench of decomposing physical
and mental decrepitude. So back off with your American anodyne platitudes about
how every age has its charms. Old age sucks 100%. We lie to ourselves about it
in order to survive somehow in the face of our own vanishing dismemberment.
NPD is the slowest invisible cancer – but of the soul and mind. It is spiritual
AIDS with nothing to abet it. It is all-pervasive, relentless, and merciless.
It starts at age 3. It causes people around the narcissist to hurt and torment
him purposefully and profusely as a way of getting back at him for his
egregious abuse. It is Inferno and I have been its Dante since 1995. No
Beatrice can help me, no god, no healer. I have been doomed by my own
progenitor to a life of itinerant, profound, debilitating hurt, unlovable,
shunned like a leper, feared and loathed and mocked in equal measures.
It is with impotent rage that I bequeath Cold Therapy to a world I care nothing
for or about. Rage at the injustice of healing and aiding millions with my
pioneering work since 1995 – except the only person who most deserved my love
and my devotion and my succor: Sam.
See vakninsamnarcissist (2020).
[2] Vaknin, in “Cold Therapy and Narcissistic Disorders of the Self” (2018), stated:
a. It is not only a regression to an earlier childhood developmental phase;
b. It is not merely a psychological defense;
c. It is not simply an organizing principle or a schema;
d. It is not a personality disorder.
See Vaknin (2018).
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/29
*Edited 2022-01-31.*
The assertive face and voice of Canadian freethought is, more or less, a mosaic with the uniformity of a crumpled piece of paper. There is a series of freethought communities. There are voices for parts of the communities.
However, I see no unified voice. A singular referent for activism, whether as a whole or on particular projects, consistently, which raises an issue to me. I proposed something for some of the ex-Muslim community, humbly (and not-so humbly), which was the idea of the International Coalition of Ex-Muslims.
However, I was several years too late(!) – so missed the mark by a period of years with the proposal, as the inimitable Maryam Namazie of CEMB informed me. Ex-Muslims International, a recent shortening of the older name, was, in fact, founded in July of 2017 at the International Conference on Freedom of Conscience and Expression.*
Within the Canadian freethought landscape, I do not see a positive singular voice for effective political campaigning at the national level. Even with some efforts by others and myself, they tend to be one-ticket items, at most.
When I interviewed a number of humanist or humanistic organizations’ leaders in Canada, “Humanism in Canada: Personal, Professional, and Institutional Histories (Part One),”[1] I found some consistent efforts within the leaderships or themes of values and the like.
At the time, for the interview with Canadian humanist leaders, Spring 2020, Cameron Dunkin was the Acting CEO of Dying With Dignity Canada, Dr. Gus Lyn-Piluso was – and is – the President of Center for Inquiry-Canada, Doug Thomas was – and is – the President of Secular Connexion Séculière, Greg Oliver was – and is – the President of Canadian Secular Alliance, Michel Virard was – and is – the President of Association humaniste du Québec, Dr. Lloyd Hawkeye Robertson was the Vice-President of Humanist Canada, and Seanna Watson was – and is – the Vice-President of Center for Inquiry-Canada.
In other words, out of the small population of Canadian society, in independent research, I found a number of common themes amongst leading humanists in the nation. I conducted group interview of its type to explore the issue, independently.
With a small population in Canada, as a whole – simply contrast the international numbers, came a small number of humanist or humanistic organizations in Canada, those individuals represented the first collective interview in the history of Humanism, as far as I am aware.
While, at the same time, even still, the number of organizations remains small; the organizations continue to make inroads into Canadian society for humanist values, especially critical thinking, science education, and advancement of human rights (e.g., reproductive rights).
There’s a decent number of directly humanist organizations and indirectly humanistic organizations: Humanist Canada[1], Center for Inquiry-Canada[2], Association humaniste du Québec (AhQ)[3], Canadian Secular Alliance[4], Secular Connexion Séculière [5], Mouvement Laïque Québécois[6], Canadian Association for Equality[7], Humanist Freedoms, Canadian Atheists[8], Libres penseurs athées — Atheist Freethinkers (LPA-AFT)[9], Canadian Humanist Publications[10], Fondation Humaniste Du Quebec[11], Dying With Dignity Canada[12], Egale Canada[13], One School System Network[14], Canadian Civil Liberties Union[15], and then a host of smaller or local humanist organizations not devoted to a particular language group or a national reach, or thematic emphasis.
There are North American wide organizations, which means an overlap into Canada and an inclusion of, for example, the United States of America, e.g., Ex-Muslims of North America and Freedom From Religion Foundation. Yet, it’s incredible no single coalition exists for direct political activism in Canada, even with a temporary existence for concerted humanist or humanistic changes to Canadian law and society.
My (rather immodest) proposal would be one akin to the International Coalition of Ex-Muslims, which became Ex-Muslims International[16], with the Canadian Freethought Coalition (CFC) or something akin to this. They’ve done an incredible job for themselves — sincerely from the bottom-up. Many overcoming individual trauma, while still paving paths.
In that, the efforts for a truly humanistic Canada should incorporate an adaptive democratic umbrella organization capable of handling unified or consensus-based political and legal assertiveness for greater efficacy at the national level.
One in which no singular leadership for a national, linguistic, or thematic, organization holds complete or absolute power, while a rotating spokesperson holds the position for speaking on timely humanist issues. Those humanist issues most Canadian humanists want forcefully, assertively directed at the federal level for downstream impacts throughout Canada.
I write this to broach the issue, as I consider this, not only a possibility but, a plausible proposal for all humanists, or humanistically oriented individuals and organizations, in Canada.
Footnotes
*CEMB hosts the largest gathering of ex-Muslims in history in London in July 2017 at the International Conference on Freedom of Conscience and Expression with over 70 notable speakers from 30 countries or the Diaspora gathered in what is dubbed “The Glastonbury of Freethinkers” and “a Conference of Heroes” to honour dissenters and defend apostasy, blasphemy, and secularism. The sold-out conference highlights the voices of those on the frontlines of resistance – many of them persecuted and exiled. The conference made a space for crucial discussions and debates on Islamophobia and its use by Islamists to impose de facto blasphemy laws, the relation between Islam and Islamism as well as communalism’s threat to universal rights, art as resistance and Laicite as a human right. The conference hashtag, #IWant2BFree, trends on Twitter. The conference includes a public art protest of 99 balloons to represent those killed or imprisoned for blasphemy and apostasy around the world. Resolutions against the no platforming of Richard Dawkins and in support of Egyptian atheist Ismail Mohamed and CEMB at Pride are adopted. A Declaration of Freethinkers is adopted at the conference. See https://www.ex-muslim.org.uk/2019/12/cemb-timeline/.
[1] Humanist Canada is comprised of the Board of Directors with Martin Frith (President), Ric Glowienka (Vice-President), Ruth Henrich (Treasurer & Corporate Secretary), Donna Harris (Member), Kathleen Johnson (Member), Meltem Kilicaslan Greisman (Member), Sassan Sanei (Member), and Sonia Mallet (Member), and staff Dr. Anna Popovitch (Program Director), Jag Parmar (Administrative Assistant), and Karina Chu (Social Media Coordinator).
[2] Center for Inquiry-Canada’s Board of Directors is currently comprised of Gus Lyn-Piluso (President), Seanna Watson (Vice-President), Diane Bruce (Critical Thinking Chair), Zack Dumont (Science Chair), Alex Kenjeev (Policy Officer), John Varghese (Communications Liaison), Leslie Rosenblood (Treasurer & Secular Chair), Edan Tasca (Mental Health Chair), and E. Onur C. Romano, and its Leadership Team with Sandra Dunham (Executive Director of Development), Mark Maharaj (Office Manager), David Simmons (Manager of Records & Recording Secretary). Its past Board membership has been S. Wynton Semple, Debora Del Monte, Paul Zammit, Carol Parlow, Richard Thain, Jack Wallas, Zak Fiddes, Lorne Trottier, Ron Lindsay, Thomas Flynn, Derek Rodgers, Barry Karr, Ian McQuaig, Michael Gardiner, Kathryn Calder, Iain Martel, William Cranor, Gary Fitzgibbon, Dorothy Hays, Veronica Abbass, Mike Gray, Joanna Nguyen-Truong, Genessa Radke, Pat O-Brien, Wil McDowall, Danielle Russell, Kevin Smith, Blythe Nilsson, Christopher Myrick, and Sarah Pekeles.
[3] Association humaniste du Québec’s Board of Directors is comprised of Michel Virard (President), Michel Pion (Vice-President & Treasurer), Claude Braun (Administrator & Editor-in-Chief, “Quebec Humaniste”), Daniel Baril (Administrator & Spokesperson), Michel Lincort (Administrator & Secretary), Danielle Russell (Administrator), and Alain Bourgault (Administrator).
[4] Canadian Secular Alliance’s Board of Directors is Bob Lent, Glen MacDonald, Greg Oliver, and Justin Trottier.
[5] Secular Connexion Séculière leadership is comprised ofDoug Thomas (President), Barrie Webster (Vice President), Rick Dondo (Manitoba Provincial Advocate), Kayla Horan-Dmytruk (Saskatchewan Provincial Advocate), Gordon Wolters (Alberta Provincial Advocate), and Alan Danesh (British Columbia Provincial Advocate).
[6] Mouvement Laïque Québécois’s President is Daniel Baril, with assistance from Me Luc Alarie (through the Supreme Curt of Canada in the Ville de Saguenay case) and Me Guillame Rousseau as a lawyer (and associate professor of law at the University of Sherbrooke).
[7] Its current Board of Directors is made of Edward Sullivan (Chair), Sean Sullivan (Vice Chair), James Brown (President), Jill Hendry (Secretary), Lynda Yardley (Treasurer), Justin Trottier (Founder & National Executive Director), Glenn Hendricks (Director of Advancement), Mark Austerberry (Technical Director), and Denise Fong (Outreach Coordinator), and three regional boards with the Ottawa Regional Board made of John Robson (Chair), Eric Verwijs (Secretary), Jean-Jacques Desgranges, John Kingsley, Keith Savage, and Simon Gardner, Alberta Regional Board made of Sean McMurtry (Chair), Joachim Mueller, Neil Scully, Vanessa Farkas-Brahmakshatriya, Tanis Mooore, and Christine Giancarlo, and BC Regional Governance Board comprised of Paul Dowell, Roger Challis, Martin Nugter, Fiona Wang, Liam Wilson, Warren Senkowski, and Mayra F. Paiva, and Equality Advisory Fellows Hon Roger Gallaway, Barbara Kay, Jackie Orsetto, Lionel Tiger, Warren Farrell, Miles Groth, Fred Litwin, Heidi Nabert, Edward Sullivan, James Brown, Janice Fiamengo, Eleanor Levine, Rob Keays, William Spotton, Suzanne Venker, Brian Jenkins, Rev. Alan Steward, Joseph Henry, Walter Fox, Paul Sandor, Sita Kaith, Kush Gupta, Rob Whitley, Gene C. Colman, Dean Harvey, Ralph Shiell, Don Neufeld, Adam Jones, Don Dutton, Don Wright, Paul Nathanson, Tonia Nicholls, Dan Bilsker, Damuel Veissiere, and Carey Linde.
[8] Canadian Atheists is comprised of Randolf Richardson (President), Neil Bernstein (Community Advocate), and Darwin Bedford (Ambassador of Reason).
[9] Its President is David Rand. Its Secretary is Pierre Thibault. Its Treasurer is Marco DeRossi.
[10] Canadian Humanist Publications is comprised of Simon Parcher (President), Madeline Weld (Vice President), Richard Young (Secretary), and Josh Bowie (Book Review Editor), and with “Humanist Perspectives” magazine under it with Madeline Weld and Richard Young as co-editors, Rchard Young as the Art Director, Joan Perry as the Office Manager, and Josh Bower as the Book Review Editor.
[11] Fondation Humaniste Du Quebec is comprised of Sarto Blouin (President), Edouard Boily (Vice-President), Richard Aubert (Secretary), Pierre Lacasse (Treasurer), Marie-France Tremblay, Lina Comtois, Laurent Blouin, Guillaume Carpentier, Bruno Deschênes, and Alain Bourgault.
[12] At present, Dying With Dignity Canada is comprised of staff Helen Long (CEO), Candy Alexander (Development Coordinator), Alexa Bogoslowski (Office Administrator), Sarah Dobec (Communication Specialist), David Gosse (Manager, Volunteer Engagement and Chapter Development), Kelsey Goforth (Senior Program Manager), Nicole Curtis (Program Specialist), Ryan Lindsay (Director, Development), Alisha Martins (Digital Engagement Specialist), Melissa Muller (Development Officer), Samantha Shier (Program Coordinator), and Liberty Vinas (Administrative Coordinator), and Board of Directors with Bev Heim-Myers (Chair), Susan Desjardins (Vice-Chair), Ryan A. Webster (Treasurer), Fancy C. Poitras (Secretary), Wayne Cochrane (Member), James Cowan (Past-Chair, Member), Daphne Gilbert (Member), Roslyn Goldner (Member), Eva Kmiecic (Member), Sherry Moran (Member), Chantal Perrot (Member), Jonathan Reggler (Member), and Tammy Pham (Member), and Disability Advisory Council Linda Jarrett (Executive Member) and Cindy Player (Executive Member), and Patrons Council with Richard W. Ivey, Margaret Atwood, Maude Barlow, Lee Carter, Bill Cunningham and Agi Gabor, Hon David Crombie, Atom Egoyan, Charlotte Gray, Al Hancock, Nancy Ruth, Ann-Marie MacDonald, Clayton Ruby, Hon. Joan Bissett Neiman, David Wilson, and Moses Znaimer, and Clinicians Advisory Council with Valerie Cooper, Dr. Tanja Daws, Dr. Stefanie Green, Dr. Anne Kenshole, Dr. J.R. LaFrance, Dr. Robert Langford, Dr. Georges L’Espérance, Dr. Roey Malleson, Dr. Jean Marmoreo, Erica Maynard, Dr. Peter McKernan, Dr. Chantal Perrot, Dr. Vona Priest, Dr. Jonathan Reggler, Dr. Konia Troutan, Dr. Ken Walker, and Dr. Ellen Wiebe, and a First-Person Advocates’ Initiatives Council with Ed Borchardt, Sandy Doyle, Jenny Hasselman, Sylvia Henshaw, Jack Hopkins, Sue McCaffrey, Tracy McDowell, Paul Morck, Tamara Nazaruk, Chelsea Peddle, Ron Posno, Doniya Quenneville, and Stephen Trepanier.
[13] Egale Canada is comprised of Helen Kennedy (Executive Director), Kendall Forde (Director, Project Management), Jennifer Boyce (Director, Communications & Public Relations), Kim Vance-Mubanga (Director, International Programs), Robyn Johnston (Director, Human Resources), Mark Fellion (Director, Development), BevMitelman (Director, Learning), Valentyna Kulesh (Director, Finance & Administration), Dr. Brittany Jakubiec (Director, Research), and Jacki Lewis (Chair of the Board), Christine Wilson (Vice President), Dan Irving (Secretary), Robert Mitchell (Treasurer), Dali Hammouch (Director), and Susan Rose (Director).
[14] One School System Network is made of Leonard Baak (President and Principal Spokesperson), Geraint (Gegs) Jones (Chairman and Alternate Spokesperson), Paula Conning 9Coordinator, Orangeville and area chapter), and Nadine Clark (Director).
[15] Canadian Civil Liberties Union is made of the Board of Directors with Larry Baldachin, Audrey Boctor, Julie DiLorenzo, Andrew Forde, Joe Freedman, Julianna Greenspan, Nadar Hasan, Patricia Jackson, Anil Kapoor, Jonathan Lisus, Andrew Lokan, John McCamus, Ron Ness, Linda Schuyler, Simron Singh, and Steven Sofer, and staff Abby Deshman, Cara Faith Zwibel, Akwasi Owusu-Bempah, Noa Mendelsohn Aviv, Brenda McPhail, April Julian, Talayeh Shomali, Aruna Aysola, Rnadi Thomson, Kelsey Miki, Mishma Gashyna, Tom Naciuk, and a former General Counsel Emeritus with A. Alan Borovoy.
[16] Ex-Muslims International is a coalition of Ateizm Dernegi (Turkey), Atheist & Agnostic Alliance Pakistan, Atheist Iranian Community, Council of Ex-Muslims of Jordan, Council of Ex-Muslims of Morocco. Council of Ex-Muslims of Singapore, MALI — Mouvement Alternatif pour les Libertés Individuelles — Maroc, Ex-Muslim Somali Voices, Ex-Muslims of India, Ex-Muslims of Sri Lanka, Ex-Muslims of Tamil Nadu, India, Freethought Lebanon, Manaarah Initiative, Atheist Refugee Relief, Council of Ex-Muslims of Britain, Council of Ex-Muslims of France, Council of Ex-Muslims of Germany, Council of Ex-Muslims of Scandinavia, Ex-Muslims of Norway, Ex-Muslims of the Netherlands, Faithless Hijabi, Council of Ex-Muslims of New Zealand, Ex-Muslim Support Network of Australia, Ex-Muslims of North America, and Muslimish. It is a large and rapidly growing interconnected activist collective — kudos to them.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/29
History remains rife with failed ideas and hordes of individuals to pursue them, who create organizations falling into rather dry dust, eventually. Primarily religious interpretations of the cosmos with science taking the hindmost amount to such ideas. One idea in the fray is Creationism. Another is Intelligent Design.
Intelligent Design and Creationism continue to evolve, mutually and separately. By and large, Intelligent Design and Creationism have failed, which means individuals associated with and organizations built around either/both have failed: legally, socially, culturally, scientifically, even philosophically and theologically. Legitimacy for either/both is null. Most educated peoples see them as illegitimate if not bad jokes.
The Stanford Encylopedia of Philosophy, on broad Creationism, states, “At a broad level, a Creationist is someone who believes in a god who is absolute creator of heaven and earth, out of nothing, by an act of free will” (Ruse, 2021)
While, in a specific sense, it means “…taking of the Bible, particularly the early chapters of Genesis, as literally true guides to the history of the universe and to the history of life, including us humans, down here on earth” (Ibid.).
In other words, either a supernatural intervening mind starting everything including life or the Bible as the interpretive frame for approximately the same idea, Creationism posits divine intervention. Intelligent Design, the focus for today, refers to a slant or overlay on the core concepts of Creationism.
The Discovery Institute’s Professor Michael J. Behe and Dr. Stephen C. Meyer defined Intelligent Design as the theory “that certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection” (Behe & Meyer, 2018).
Now, the idea presents as a scientific theory or, at least, a hypothesis as an alternative to evolution via natural selection. However, when digging deeper, one finds the true machinations behind its presentation, as such.
RationalWiki (2021) defines Intelligent Design, as follows, “Intelligent design creationism (often intelligent design, ID, or IDC) is a pseudoscience that maintains that certain aspects of the physical world, and more specifically life, show signs of having been designed, and hence were designed, by an intelligent being (usually, but not always, the God of the Christian religion).”
Dr. William Dembski, one of the pillars for founding the Intelligent Design movement, stated, “I believe God created the world for a purpose. The Designer of intelligent design is, ultimately, the Christian God” (Environment and Ecology, 2019).”
Also, Dembski stated, “Intelligent design is just the Logos theology of John’s Gospel restated in the idiom of information theory (Dembski, 1999),” and, “Intelligent design opens the whole possibility of us being created in the image of a benevolent God. The job of apologetics is to clear the ground — to clear obstacles that prevent people from coming to the knowledge of Christ. And if there’s anything that I think has blocked the growth of Christ as the free reign of the spirit and people accepting the scripture and Jesus Christ, it is the Darwinian naturalistic view.”
The latter, supposedly, stated at the National Religious Broadcasters’ conference in Anaheim, California on February 6, 2000. In short, and these amount to a smidgen of definitions along the same lines of one another, Intelligent Design is distinct from Creationism.
While, at the same time, Creationism is a foundation stone for modern Intelligent Design. Where, its founders point to the religious, particularly, biblical and Christian roots of Intelligent Design, thus Creationist underpinnings and not overlay.
Ergo, Intelligent Design is not Creationism and Creationism is not Intelligent Design, though Intelligent Design is rooted in Creationism and Creationism is the parent of Intelligent Design.
The late Philip Johnson claimed Christianity as the foundation for Intelligent Design in “Reclaiming America for Christ Conference” (1999):
I have built an intellectual movement in the universities and churches that we call “The Wedge,” which is devoted to scholarship and writing that furthers this program of questioning the materialistic basis of science…
And so we’re the ones that stand for good science, objective reasoning, assumptions on the table, a high level of education, and freedom of conscience to think as we are capable of thinking.
That’s what America stands for, and that’s something we stand for, and that’s something the Christian Church and the Christian Gospel stand for-the truth that makes you free. Let’s recapture that, while we’re recapturing America.
Furthermore, he wrote in 1996, “Our strategy has been to change the subject a bit so that we can get intelligent design — which really means the reality of God — before the academic world and into the schools” (Clemmitt, 2005).
In short, Creationism is about a supernatural intervening god, often about a biblical Christian God, while Intelligent Design is a social and political tool posed as scientific based on the biblical Christian God in the idiom of information theory, according to the founders of the Intelligent Design movement.
Regarding the actual people and organizations for Intelligent Design, the main one is the Discovery Institute. However, mostly, it becomes confused with Creationism in particular, while, in some sense, committed to both. Professor Michael Behe, Dr. William Dembski, and Philip E. Johnson were, probably, the core people.
Unfortunately, on their life trajectories, Dembski is without academic affiliation; Johnson died with many failures; and, Behe has been ideologically isolated within the university’s biology department. On September 23, 2016, Dembski claimed to be leaving the Intelligent Design movement, including the Discovery Institute fellowship. All associations were cut. Were they, though? No.
However, as one can expect in the socio-political battles of the religious, they never give up, never intended to relent, and continue onwards, as ever; they’re as predictable as the Sun rising. He returned circa February, 2021. All this pertains to an organizational history too.
At one time, there was The International Society for Complexity, Information, and Design (ISCID) and its flagship publication entitled Progress in Complexity, Information, and Design (PCID). It contains all the “idiom of information theory.” You see the overlay.
Intelligent Design isn’t Creationism. Intelligent Design is an evolution of Creationism. It is masked with information-theoretic terminology and concepts. The purpose, as defined by its founders, is dishonest with social and political influence of the religious on an increasingly secular and non-Christian culture.
ISCID is a defunct organization. PCID is a failed publication. The inherent interest is not in the persistence of Creationism, as religious fundamentalists have always acted with zeal, whether a clean & polite presentation or not. That’s old, not new.
The intrinsic intrigue of the operation is the increasing levels of sophisticated gibberish to justify non-sense and religion into society — forcing religion mendaciously on the public. So, who are the agents of dishonest theology?
As defined on the website, “The International Society for Complexity, Information, and Design (ISCID) is a 501(c)(3) non-profit organization which provides a forum for free and uncensored inquiry into complex systems. The day-to-day operation of the society centers on the Archive, to which members and nonmembers may submit articles. Once uploaded onto the archive, each article has a commenting facility to which members may append comments. At the author’s request, after three months on the archive, articles passed on by the editorial board enter the quarterly online peer-reviewed journal of the society: Progress in Complexity, Information, and Design (PCID)” (ISCID, 2011a).
All information Society of Fellows information publicly available (ISCID, 2011b). In terms of the Executive Board or Board, ISCID’s Executive Director, in its main days, was William A. Dembski. Its Managing Director was Micah Sporacio. Its Chief Research Coordinator was Jed Macosko. Its Program Coordinator was Forrest M. Mims III. Its Development Officer was Terry Rickard. Its Office Manager was Stephanie Hoylman.
Yet, they had fellows specializing in different areas affiliated with institutions. Michael Behe (Biochemistry) from Lehigh University. John Bloom (Physics and Philosophy of Science) from Biola University. Walter Bradley (Mechanical Engineering) from Texas A&M University. Neil Broom (Biophysics) from the University of Auckland.
Russell W. Carlson (Molecular Biology) from the University of Georgia, Athens. David K.Y. Chiu (Biocomputing) from the University of Guelph. Robin Collins (Cosmology and Philosophy of Physics) from Mesiah College.
J. Budziszewski (Philosophy and Political Theory) from the University of Texas, Austin. John Angus Campbell (Communications) from the University of Memphis.
William Lane Craig (Philosophy) from the Talbot School of Theology, Biola. Bernard d’Abrera (Lepidoptera) from the British Museum, Natural History. Kenneth de Jong (Linguistics) from Indiana University, Bloomington. Of course, William Dembski in Mathematics. Mark R. Discher (Ethics) from the University of St. Thomas.
David Humphreys (Chemistry) from McMaster University. Cornelius Hunter (Biophysics) from Seagull Technology. Muzaffar Iqbal (Science and Religion from) from Center for Islam and Science. Quinn Tyler Jackson for “Language & Software Systems.”
Daniel Dix (Mathematics) from the University of Southern Carolina. Fred Field (Linguistics) from California State University. Guillermo Gonzalez (Astronomy) from Iowa State University. Bruce L. Gordon (Philosophy of Physics) from Baylor University.
Conrad Johnson (Clinical Neurosciences & Physiology) from Brown Medical School. Robert Kaita (Plasma Physics) from Princeton University. James Keener (Mathematics and Bioengineering) from the University of Utah. Robert C. Koons (Philosophy) from the University of Texas, Austin.
Jed Macosko (Chemistry) from La Sierra University. Bonnie Mallard (Immunology) from the University of Guelph. Forrest M. Mims III for “Atmospheric Science.” Scott Minnich (Microbiology) from the University of Idaho. Paul Nelson (Philosophy of Biology) from the Discovery Institute.
Younghun Kwon (Physics) from Hanyang University. Christopher Michael Langan/Chris Langan/Christopher Langan (Logic, Cosmology, and Reality Theory) from the Mega Foundation and Research Group. Robert Larmer (Philosophy) from the University of New Brunswick.
Martti Leisola (Bioprocess Engineering) from Helsinki University of Technology. Stan Lennard (Medicine) from the University of Washington. John Lennox (Mathematics) from the University of Oxford. Gina Lynne LoSasso (Cognitive Neuroscience and Clinical Neuropsychology) from the Mega Foundation and Research Group.
Filip Palda (Economics) from the l’École Nationale d’Administration Publique, Montreal. Edward T.Peltzer for “Ocean Chemistry.” Alvina Plantinga (Philosophy) from the University of Notre Dame. Martin Poenie (Molecular Cell and Developmental Biology) from the University of Texas, Austin.
Carlos E. Puente (Hydrology and Theoretical Dynamics) from the University of California, Davis. Del Ratzsch (Philosophy of Science) from Calvin College. Jay Wesley Richard (Philosophical Theology) from the Discovery Institute. Terry Rickard (Electrical Engineering) from the Orincon Corporation.
Jeffrey M. Schwartz, M.D. (Psychiatry/Neuroscience) from the UCLA Department of Psychiatry. Philip Skell (Chemistry) from Penn State University. Frederick Skiff (Physics) from the University of Iowa. Karl D. Stephan (Electrical Engineering) from Southwest Texas State University.
John Roche (History of Science) from the University of Oxford. Andrew Ruys (Bioceramic Engineering) from the University of Sydney. Henry F. Schaefer (Quantum Chemistry) from the University of Georgia, Athens.
Richard Sternberg (Systematics) from NCBI-GenBank (NIH). Frank Tipler (Mathematical Physics) from Tulane University. Jonathan Wells (Developmental Biology) from the Discovery Institute. Finally, Peter Zoeller-Greer (Mathematics, Physics and Information Science) from the State University of Applied Sciences, Frankfurt on the Main.
Now, with the number of academic disciplines and institutional associations, obviously, these are smart people, educated individuals. So, it would be inappropriate to claim, “Idiocy,” “Stupidity,” and the like. Individuals with a sincere belief, mostly theological, often Christian, and, in fact, predominantly Euro-American men.
Which is to say, not as a critique of the proposal of Intelligent Design, but, rather, as a sincere sociological analysis, the Intelligent Design movement, by and large, remains comprised of Euro-American Protestant Christian men with advanced degrees and prestigious connections.
Given the theological influences noted by Johnson, and Dembski, above, obviously, the American Protestant Christian communities appear as the source of Intelligent Design with highly educated American Protestant Christian men at the helm.
ISCID offered a number of services. It offered conferences and symposia with the first held on October 2002 to investigate “teleological accounts for the origin of biological information” (ISCID, 2011b).
It provided a “brainstorms discussion forum” “to get preliminary thoughts about complex systems into circulation so that they can receive critical scrutiny and be more fully developed” with “special interest” to “novel intuitions, speculations, hypotheses, conjectures, arguments, and data” (Ibid.)
Brainstorms, in fact, set a standard of not talking about “politics, personalities, and motives” (ISCID, 2012a). They were strict, stating, “Professional courtesy is to be observed at all times. Excessively long and repetitive posts are to be avoided. The start of a thread needs to present some positive insight into complex systems rather than some purely negative criticism. Threads that do not meet these standards will be closed or deleted entirely” (Ibid.).
They had reading discussion groups with books related top ISCID aiming for participation of the author (Ibid.). The had essay contests “in honor of Michael Polanyi with a cash prize of $1,000 [for undergraduates] and a graduate essay contest in honor of John von Neumann with a cash prize of $2,000” (ISCID, 2011b).
The page, on the John von Neumann Essay Prize, stated, “The John von Neumann Essay Prizeis awarded each summer to the best graduate article on complexity, information, and design submitted during the previous academic year. The article must be between 8,000 and 12,000 words (excluding abstract, bibliography, and notes). The prize value is $2,000” (ISCID, 2008).
On the Michael Polanyi Essay Prize, stated, “The Michael Polanyi Essay Prize is awarded each summer to the best undergraduate article on complexity, information, and design submitted during the previous academic year. The article must be between 6,000 and 8,000 words (excluding abstract, bibliography, and notes). The prize value is $1,000” (Ibid.). The essays well before the shutdown of operations in 2011 or the lack of management of web domain in 2011.
Their summer workshops included “bright undergraduate and graduate students as well as exceptional high school juniors and seniors” who could “have the opportunity each summer to converge on Princeton, New Jersey and learn about complex systems from some of the premier researchers in the field” (Ibid.).
Finally, internal to the system, they had a research bibliography as “an open-source, community project to develop the most comprehensive scientific bibliography resource on complex systems, information and design theory, and teleology. Users can submit entries, make comments, and create “folders” containing relevant reference information” (Ibid.).
You could make donations, become a member and gain benefits. The donations had corresponding levels of memberships, including “Regular Membership — $45-$99,” “Sustaining Membership — $100-$249,” “Friend — $250 — $499,” “Patron — $500 — $999,” “Founder — $1000 and above,” and “Lifetime Benefactor — $5000 and above (includes a lifetime membership)” (ISCID, 2013).
There were monthly donations available of “Ten dollars per month,” “Twenty-five dollars per month,” “Fifty dollars per month,” “One hundred dollars per month,” and “Two hundred and fifty dollars per month” (Ibid.).
Their memberships page had two formal membership levels — apparently, differing from donation memberships — with $25.00 for the Student Membership and $40.00 for the Regular Membership (Ibid.).
Members could access “thousands of online science journal articles,” could share “an interest in information- and design-theoretic applications to complex systems,” while membership was “open to anyone: professional, student, or lay person,” could “receive free or discounted access to online conferences, workshops, and reading discussion groups,” as well as “receive free access to ISCID research tools such as the online Bibliography.”
“Member Services,” as a web page, and some of this is repetitive, included an Online Research Library, Member Discussion Board, Edit Your Profile, Directory, Refer a member, ISCID Bibliography, Job Postings, Membership Renewal, Log out, and the beta version of ISCID Encyclopedia of Science and Philosophy (ISCID, 2003).
Their “Research Tools” were, similarly, limited, with services including the ISCID Encyclopedia of Science and Philosophy(Beta), aLiterature Review, anISCID Bibliography, theMESA: Monotonic Evolutionary Simulation Algorithm, and PLoS Biology & Public Library of Science. That’s about it.
Its top-page motto or phrase stated, “Retraining the scientific imagination to see purpose in nature” (Ibid.), which leads to PCID or the flagship journal of ISCID. “Purpose in nature” means teleology, so theology. It was a teleological/theological organization, not scientific.
The above-listed “Society of Fellows” was the advisory board for the peer-review of PCID. The fellows of ISCID, are the advisory board for PCID, are the peer-review for PCID. This was the structure of the organization.
PCID’s Editorial Board — not the Advisory Board/Society of Fellows — was William A. Dembski as General Editor, Jed Macosko as Associate Editor, Bruce Gordon as Associate Editor, James Barham as Book Review Editor, John Bracht as Managing Editor, and Micah Sparacio as Webmaster. Individuals could advertise with them for finance. PCID’s ISSN was 1555–5089.
They had a total of 8 issues: Volume 1.1, January — March 2002, Double Issue, Volumes 1.2 and 1.3, April — September 2002, Volume 1.4, October — December 2002, Double Issue, Volumes 2.1 and 2.2, January — June 2003, Philosophy of Mind Issue, Volume 2.3, October 2003, Volume 3.1, November 2004, Volume 4.1, July 2005, Volume 4.2 November 2005. These were purely electronic and not print versions, which makes sense moving into the 2000s and forward.
PCID was an attempt by Intelligent Design proponents to publish articles without a standard peer review process. The critique of the peer-review process was the lack of impartiality and rigour of the journal, in spite of secular presentation with information-theoretic terminology and academic patois.
The articles needed acceptance into the archive, required basic scholarly standards in relevance to complex systems as a discipline, and only required one ISCID Society of Fellows fellow to publish it. There was, obvious, conflict of interest and, probably, personal relationships between authors and requesters. The standards and output were very low.
As you can see, clear as day, the social and political intent was dishonest, as noted further above. The peer review was, in effect, dishonest, described above. So, as a service, and in concordance with, for most of them, their Saviour, I state, “…the truth will set you free.”
To further the point about low productivity, Volume 1.1, January — March 2002 published 8 articles and 3 book reviews: Inventions, Algorithms, and Biological Design by John Bracht, Are Probabilities Indispensable to the Design Inference? by Robert C. Koons, Back to Stoics: Dynamical Monism as the Foundation for a Reformed Naturalism by James Barham, A Response to Critics of Darwin’s Black Box by Michael J. Behe, Searching for Deep Variation in the Model Systems of Evo-Devo by Paul A. Nelson and Jonathan Wells, Why Natural Selection Can’t Design Anything by William A. Dembski, Dynamical Complexity and Regularity by Richard Johns, Does the association of spectral absorption bands in sunlight with the spectral response of photoreceptors in plants imply coincidence, adaptation or design? by Forrest M. Mims III, Three Issues With “No Free Lunch” by Darel R. Finley, What Have Butterflies Got to Do with Darwin? by William A. Dembski, and Finding Miller’s King by Jed Macosko.
Double Issue, Volumes 1.2 and 1.3, April — September 2002 published 7 articles and 1 interview: The Cognitive-Theoretic Model of the Universe: A New Kind of Reality Theory by Christopher Michael Langan, The Impasse between the Design and Evolution of Life by Philip R. Page, On the descriptive terminology of the information transfer between organisms by Koszteyn and Lenartowicz, What is Natural Selection? A Plea for Clarification by Neil Broom, Random Predicate Logic I: A Probabilistic Approach to Vagueness by William A. Dembski, Complex Specification (CS): A New Proposal For Identifying Intelligence,Darel R. Finley, The evolution of complex information systems as movement against the pull of entropy, measured along information-space-time dimensions by Arie S. Issar, and Developing a science and philosophy of consciousness: A chat with David Chalmers.
Volume 1.4, October — December 2002 published 8 papers and 1 interview: Becoming a Disciplined Science: Prospects, Pitfalls, and Reality Check for ID by William A. Dembski, Probabilities of randomly assembling a primitive cell on Earth by Dermott J. Mullan, Evolution and the Second Law of Thermodynamics by Granville Sewell, What Does Evolutionary Computing Say About Intelligent Design? by Karl D. Stephan,Evolution’s Logic of Credulity: An Unfettered Response to Allen Orr, by William A. Dembski, Symmetry in Evolution by Phillip L. Engle, Two Kinds of Causality: Philosophical Reflections on Darwin’s Black Box by Jakob Wolf, Some Theoretical and Practical Results in Context-Sensitive and Adaptive Parsing by Quinn Tyler Jackson, and Complexity and Self-Organization: A chat with Stuart Kauffman.
Double Issue, Volumes 2.1 and 2.2, January — June 2003 published 9 papers, 1 on policy, 1 online simulation, and 2 interviews: An Evaluation of “Ev”
by I.G.D. Strachan, Refereed Journals: Do They Insure Quality or Enforce Orthodoxy? by Frank J. Tipler, On the Application of Irreducible Complexity by Joshua A. Smart, The Bacterial Flagellum: A Response to Ursula Goodenough by John R. Bracht, A Shot in the Dark by David Owen, Tegmark’s Parallel Universes: A Challenge to Intelligent Design? by Karl D. Stephan, Still Spinning Just Fine: A Response to Ken Miller by William A. Dembski, Probability of randomly assembling a primitive cell on Earth: Part II by Dermott J. Mullan, An Evolutionary Manifesto: A New Hypothesis For Organic Change by John A. Davison, Peer Review or Peer Censorship?
by William A. Dembski, Vignere Encoded Text Evolution, A 21st Century view of evolution (Transcript of online chat with James Shapiro), and Ontogenetic Depth as a Complexity Metric for the Cambrian Explosion (Transcript of online chat with Paul Nelson).
Philosophy of Mind Issue, Volume 2.3, October 2003 published 1 editorial note, 8 papers, and 1 discussion: It’s on the Mind… by Micah Sparacio, Groundwork for an Emergentist Account of the Mental by Timothy O’Connor, Rational Action, Freedom, and Choice by E.J. Lowe, Functionalism Without Physicalism: Outline of an Emergentist Program by Robert C. Koons, Consciousness and complexity by Todd Moody, How Not To Be A Reductivist by William Hasker, Dennett Denied: A Critique of Dennett’s Evolutionary Account of Intentionality by Angus J. L. Menugem, Thoughts on Thinking Matter by James Barham, and Mental Realism: Rejecting the Causal Closure Thesis and Expanding our Physical Ontology, by Micah Sparacio, and Discussion Forum for PCID Volume 2.3, Philosophy of Mind Issue.
Volume 3.1, November 2004 published 7 papers: Evaluation of neo-Darwinian Theory with Avida Simulations by Royal Truman, Using Intelligent Design Theory to Guide Scientific Research by Jonathan Wells, Problems with Characterizing the Protosome-Deuterostome Ancestor by Paul Nelson and Marcus Ross, Irreducible Complexity Revisited
by William Dembski, Irreducible Complexity Reduced: An Integrated Approach to the Complexity Space by Eric Anderson, Irreducible Complexity by Stephen Griffith, and Some Implications for the Study of Intelligent Design Derived from Molecular and Microarray Analysis by Fernando Castro-Chavez.
Volume 4.1, July 2005 published 6 articles and 1 book review: Human Origins and Intelligent Design by Casey Luskin, Reflections on Human Origins by William Dembski, Questioning Cosmological Superstition: Separating science from myth in our theory of the universe by Rich Halvorson, What Kind of Revolution is the Design Revolution? by Jakob Wolf, The Case for Instant Evolution by John Davison, The Theory of Evolution in the Perspective of Thermodynamics and Everyday Experience by Wim M. de Jong, Review of Ric Machuga, In Defense of the Soul by Benjamin Wiker, A Review of Life’s Solution by Simon Conway Morris by Marcus Ross, and Is the Evolutionary Ladder a Stairway to Heaven? by Casey Luskin.
Volume 4.2, November 2005 published 5 articles: The Three Domains of Life: A Challenge to the concept of the Universal Cellular Ancestor? by Pattle. P. Pun, Stephen Schuldt, and Benjamin T. Pun, Information as a Measure of Variation by William Dembski, Palindromati by Fernando Castro-Chavez, On Einstein’s Razor by Quinn Tyler Jackson, and Bits, Bytes and Biology by Eric Anderson.
In total, the entire existence of the organization produced about 70 publications. It’s virtually nothing.
The Archive (ISCID, 2012b) went further on the standards for acceptance of articles prior to a single individual selecting or approving publication of an article in the Archive:
1. All discussion of papers in the Archive will take place in the Brainstorms Forum.
2. Anonymous and pseudonymous submissions are allowed (though not considered for PCID)
3. Submissions must provide positive insight into complex systems. Thoughtful and contructive critiques are allowed.
4. Professional courtesy is to be maintained. Precluded from this are discussions of politics, personalities, and motives.
5. Articles that were in the Archive that do not meet these standards have been moved to the News and Features section (Ibid.)
To their credit, “authors retain full copyright of their material. Articles submitted to the archive can be removed at any time at the author’s request. Authors grant to the society the right to display PCID articles on its site in perpetuity” (Ibid.).
The “Society Events” contains some information on undergraduate summer workshops and chat events. The chats events have the richer archival links to events. Those included conversations with Robert Wright, Lynn Caporale, James Gardner, Guenter Albrecht-Buehler, Del Ratzsch, Brig Klyce, Jeffrey M. Schwartz, James Shapiro, Paul Nelson, William Dembski, Stuart Kauffman, David Chalmers, Christopher Langan, and Ray Kurzweil (ISCID, 2012c).
Now, the News section ended on 2005, which was around the loss at the Dover trial. In short, ISCID and PCID died around the time of the most consequential legal loss for the Intelligent Design movement or community.
Reflecting on the above, it’s clear ISCID was a catastrophic failure — in spite of the depth and concertedness of the effort seen in the excavation, and included most of the most prominent and important members of the Intelligent Design community, and failed to rise under the weight of its own impotent theoretical foundations: Christian theology couched in information- and design-theoretic language.
Most of the prominent and important members of the Intelligent Design community are aging or dying. As with Johnson working for the Gospel until death, and Behe continuing in spite of the departmental isolation, and Dembski despite profound failures over years, Intelligent Design advocates will continue in the tracks of the founders, though themselves part of the same aging cohort, in general.
Which is to say, ISCID and PCID were failures, as their foundations were false, and so with Intelligent Design.
References
Behe, M. & Meyer, S.C. (2018, May 10). What is Intelligent Design?. Retrieved from https://www.discovery.org/v/what-is-intelligent-design/.
Clemmitt, M. (2005, July 29). Intelligent Design: Should alternatives to evolutionary theory be taught?. Retrieved from https://library.cqpress.com/cqresearcher/document.php?id=cqresrre2005072902.
Dembski, W. (1999, July/August). Signs of Intelligence: A Primer on the Discernment of Intelligent Design.
Environment and Ecology. (2019). Intelligent Design. Retrieved from www.environment-ecology.com/religion-and-ecology/371-intelligent-design.html.
ISCID. (July 26, 2011b). About ISCID. Retrieved from https://web.archive.org/web/20110806053013/http://www.iscid.org/about.php.
ISCID. (April 5, 2013). Donations. Retrieved from https://web.archive.org/web/20130405174319/http://www.iscid.org/donations.php.
ISCID. (May 13, 2008). Essay Contests. Retrieved from https://web.archive.org/web/20080513011932/http://www.iscid.org/essaycontests.php.
ISCID. (2012c, February 6). ISCID Chat Events. Retrieved from https://web.archive.org/web/20120206204926/http://www.iscid.org/chat-events.php.
ISCID. (2003, February 10). Member Services. Retrieved from https://web.archive.org/web/20030210105012/http://www.iscid.org/memberservices.php.
ISCID. (2006, September 25). Research Tools. Retrieved from https://web.archive.org/web/20060925023031/http://www.iscid.org/research-tools.php.
ISCID. (2011a, July 26). Society of Fellows. Retrieved from https://web.archive.org/web/20110726191604/http://www.iscid.org/fellows.php.
ISCID. (2012b, February 4). The Archive. Retrieved from https://web.archive.org/web/20120204043714/http://www.iscid.org/archive.php.
ISCID. (2012a, February 05). What is Brainstorms?. Retrieved from https://web.archive.org/web/20120205023025/http://www.iscid.org/brainstorms.php.
RationalWiki. (2021, October 18). Intelligent design. Retrieved from https://rationalwiki.org/wiki/Intelligent_design.
Ruse, M. (2021, June 21). Creationism. Retrieved from https://plato.stanford.edu/entries/creationism/.
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Author(s): Scott Douglas Jacobsen
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Prof. Sam Vaknin is the author of Malignant Self-love: Narcissism Revisited (Amazon) as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia (September, 2017 to present) and Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies) (April, 2012 to present). Here we talk briefly about his work on narcissism, generally.
Scott Douglas Jacobsen: Your raison d’être is narcissism. “Narcissism” is rooted in the Greek myth of Narcissus. Narcissus rejected a nymph, Echo. His punishment: eternal love with his reflection in water. Narcissists, as you state, love their reflection, not themselves. This raises the distinction between the False Self and the True Self. What distinguishes the False Self from the True Self?
Professor Sam Vaknin: The True Self in the unconstellated (unintegrated) precursor to the Self. It includes introjected object-representation (voices and inner objects – “avatars” – which represent caregivers, such as parental figures).
Abuse during the formative years disrupts the integration of the True Self and its replacement by a False Self: a godlike construct that performs several functions.
1. It serves as a decoy, it “attracts the fire”. It is a proxy for the True Self. It is tough as nails and can absorb any amount of pain, hurt and negative emotions. By inventing it, the child develops immunity to the indifference, manipulation, sadism, smothering, or exploitation – in short: to the abuse – inflicted on him by his parents (or by other Primary Objects in his life). It is a cloak, protecting him, rendering him invisible and omnipotent at the same time.
2. The False Self is misrepresented by the narcissist as his True Self. The narcissist is saying, in effect: “I am not who you think I am. I am someone else. I am this (False) Self. Therefore, I deserve a better, painless, more considerate treatment.” The False Self, thus, is a contraption intended to alter other people’s behaviour and attitude towards the narcissist.
In a full-fledged narcissist, the False Self imitates the True Self. To do so artfully, it deploys two mechanisms:
Re-Interpretation
It causes the narcissist to re-interpret certain emotions and reactions in a flattering, socially acceptable, light. The narcissist may, for instance, interpret fear as compassion. If the narcissist hurts someone he fears (e.g., an authority figure), he may feel bad afterwards and interpret his discomfort as empathy and compassion. To be afraid is humiliating – to be compassionate is commendable and earns the narcissist social commendation and understanding (narcissistic supply).
Emulation
The narcissist is possessed of an uncanny ability to psychologically penetrate others. Often, this gift is abused and put at the service of the narcissist’s control freakery and sadism. The narcissist uses it liberally to annihilate the natural defences of his victims by faking empathy.
This capacity is coupled with the narcissist’s eerie ability to imitate emotions and their attendant behaviours (affect). The narcissist possesses “emotional resonance tables”. He keeps records of every action and reaction, every utterance and consequence, every datum provided by others regarding their state of mind and emotional make-up. From these, he then constructs a set of formulas, which often result in impeccably accurate renditions of emotional behaviour. This can be enormously deceiving.
Jacobsen: Why does the narcissist love their “reflected-Self,” as in the myth of Narcissus, rather than their True Self?
Vaknin: Because it provides all the above-mentioned functions. For the same reason that people love god. It is a proxy ideal parental figure and it renders the narcissist divine-by-association: omniscient, omnipotent, brilliant, perfect, infallible, and so on. Gradually, the narcissist comes to identify himself (or herself) with the False Self (which started off as a fantastic imaginary friend in a paracosm). Looking at it this way, narcissism is a private religion: the False Self is the deity, the narcissist is the worshipper, and the True Self is the human sacrifice.
Jacobsen: What differentiates the Ego, the Superego, and the Self? What is the nature of narcissism regarding these, in general?
Vaknin: I regard the trilateral model as metaphorical, not as “real” or “objective” in any sense.
In the narcissist, the False Self usurps the role of the Ego and fulfils its functions: mediation between the individual and the world and a sense of personal continuity.
The False Self pretends to be the only self and denies the existence of a True Self. It is also extremely useful (adaptive). Rather than risking constant conflict, the narcissist opts for a solution of “disengagement”.
The classical Ego, proposed by Freud, is partly conscious and partly preconscious and unconscious. The narcissist’s Ego is completely submerged. The preconscious and conscious parts are detached from it by early traumas and form the False Ego.
The Superego in healthy people constantly compares the Ego to the Ego Ideal. The narcissist has a different psychodynamic. The narcissist’s False Self serves as a buffer and as a shock absorber between the True Ego and the narcissist’s sadistic, punishing, immature Superego. The narcissist aspires to become pure Ideal Ego.
The narcissist’s Ego cannot develop because it is deprived of contact with the outside world and, therefore, endures no growth-inducing conflict. The False Self is rigid. The result is that the narcissist is unable to respond and to adapt to threats, illnesses, and to other life crises and circumstances. He is brittle and prone to be broken rather than bent by life’s trials and tribulations.
The Ego remembers, evaluates, plans, responds to the world and acts in it and on it. It is the locus of the “executive functions” of the personality. It integrates the inner world with the outer world, the Id with the Superego. It acts under a “reality principle” rather than a “pleasure principle”.
This means that the Ego is in charge of delaying gratification. It postpones pleasurable acts until they can be carried out both safely and successfully. The Ego is, therefore, in an ungrateful position. Unfulfilled desires produce unease and anxiety. Reckless fulfilment of desires is diametrically opposed to self-preservation. The Ego has to mediate these tensions.
In an effort to thwart anxiety, the Ego invents psychological defence mechanisms. On the one hand the Ego channels fundamental drives. It has to “speak their language”. It must have a primitive, infantile, component. On the other hand, the Ego is in charge of negotiating with the outside world and of securing a realistic and optimal “bargains” for its “client”, the Id. These intellectual and perceptual functions are supervised by the exceptionally strict court of the Superego.
Jacobsen: How do narcissists manage the balance between their sadistic superego and False Self?
Vaknin: The irony is that narcissists are “self-less”. The narcissist’s True Self is introverted and utterly dysfunctional. In healthy people, Ego functions are generated from the inside, from the Ego. In narcissists, the Ego is dormant, comatose. The narcissist needs the input of and feedback from the outside world (from others) in order to perform the most basic Ego functions (e.g., “recognizing” of the world, setting boundaries, forming a self-definition or identity, differentiation, self-esteem, and regulating his sense of self-worth). This input or feedback is known as narcissistic supply” .Only the False Self gets in touch with the world. The True Self is isolated, repressed, unconscious, a shadow.
The False Self is, therefore, a kind of “hive self” or “swarm self”. It is a collage of reflections, a patchwork of outsourced information, titbits garnered from the narcissist’s interlocutors and laboriously cohered and assembled so as to uphold and buttress the narcissist’s inflated, fantastic, and grandiose self-image. This discontinuity accounts for the dissociative nature of pathological narcissism as well as for the narcissist’s seeming inability to learn from the errors of his ways.
In healthy, normal people ego functions are strictly internal processes. In the narcissist, ego functions are imported from the surroundings, they are thoroughly external. Consequently, the narcissist often confuses his inner mental-psychological landscape with the outside world. He tends to fuse and merge his mind and his milieu. He regards significant others and sources of supply as mere extensions of himself and he appropriates them because they fulfil crucial internal roles and, as a result, are perceived by him to be sheer internal objects, devoid of an objective, external, and autonomous existence.
The narcissist is an even more extreme case. His Ego is non-existent. The narcissist has a fake, substitute Ego. This is why his energy is drained. He spends most of it on maintaining, protecting and preserving the warped, unrealistic images of his (False) Self and of his (fake) world. The narcissist is a person exhausted by his own absence.
The healthy Ego preserves some sense of continuity and consistency. It serves as a point of reference. It relates events of the past to actions at present and to plans for the future. It incorporates memory, anticipation, imagination and intellect. It defines where the individual ends and the world begins. Though not coextensive with the body or with the personality, it is a close approximation.
In the narcissistic condition, all these functions are relegated to the False Ego. Its halo of confabulation rubs off on all of them. The narcissist is bound to develop false memories, conjure up false fantasies, anticipate the unrealistic and work his intellect to justify them.
The falsity of the False Self is dual: not only is it not “the real thing” – it also operates on false premises. It is a false and wrong gauge of the world. It falsely and inefficiently regulates the drives. It fails to thwart anxiety.
The False Self provides a false sense of continuity and of a “personal centre”. It weaves an enchanted and grandiose fable as a substitute to reality. The narcissist gravitates out of his self and into a plot, a narrative, a story. He continuously feels that he is a character in a film, a fraudulent invention, or a con artist to be momentarily exposed and summarily socially excluded.
Moreover, the narcissist cannot be consistent or coherent. His False Self is preoccupied with the pursuit of Narcissistic Supply. The narcissist has no boundaries because his Ego is not sufficiently defined or fully differentiated. The only constancy is the narcissist’s feelings of diffusion or annulment. This is especially true in life crises, when the False Ego ceases to function.
The narcissist’s superego is comprised of infantile, harsh, sadistic introjects. It is frozen in time, in an early stage of personal development, devoid of reflective self-awareness. It is much closer to the Id and leverages its aggression against the self.
The narcissist is besieged and tormented by a sadistic Superego which sits in constant judgement. It is an amalgamation of negative evaluations, criticisms, angry or disappointed voices, and disparagement meted out in the narcissist’s formative years and adolescence by parents, peers, role models, and authority figures.
These harsh and repeated comments reverberate throughout the narcissist’s inner landscape, berating him for failing to conform to his unattainable ideals, fantastic goals, and grandiose or impractical plans. The narcissist’s sense of self-worth is, therefore, catapulted from one pole to another: from an inflated view of himself (incommensurate with real life accomplishments) to utter despair and self-denigration.
Hence the narcissist’s need for Narcissistic Supply to regulate this wild pendulum. People’s adulation, admiration, affirmation, and attention restore the narcissist’s self-esteem and self-confidence.
The narcissist’s sadistic and uncompromising Superego affects three facets of his personality:
1. His sense of self-worth and worthiness (the deeply ingrained conviction that one deserves love, compassion, care, and empathy regardless of what one achieves). The narcissist feels worthless without Narcissistic Supply.
2. His self-esteem (self-knowledge, the deeply ingrained and realistic appraisal of one’s capacities, skills, limitations, and shortcomings). The narcissist lacks clear boundaries and, therefore, is not sure of his abilities and weaknesses. Hence his grandiose fantasies.
3. His self-confidence (the deeply ingrained belief, based on lifelong experience, that one can set realistic goals and accomplish them). The narcissist knows that he is a fake and a fraud. He, therefore, does not trust his ability to manage his own affairs and to set practical aims and realize them.
By becoming a success (or at least by appearing to have become one) the narcissist hopes to quell the voices inside him that constantly question his veracity and aptitude. The narcissist’s whole life is a two-fold attempt to both satisfy the inexorable demands of his inner tribunal and to prove wrong its harsh and merciless criticism.
It is this dual and self-contradictory mission, to conform to the edicts of his internal enemies and to prove their very judgement wrong, that is at the root of the narcissist’s unresolved conflicts.
On the one hand, the narcissist accepts the authority of his introjected (internalised) critics and disregards the fact that they hate him and wish him dead. He sacrifices his life to them, hoping that his successes and accomplishments (real or perceived) will ameliorate their rage.
On the other hand, he confronts these very gods with proofs of their fallibility. “You claim that I am worthless and incapable” – he cries – “Well, guess what? You are dead wrong! Look how famous I am, look how rich, how revered, and accomplished!”
But then much rehearsed self-doubt sets in and the narcissist feels yet again compelled to falsify the claims of his trenchant and indefatigable detractors by conquering another woman, giving one more interview, taking over yet another firm, making an extra million, or getting re-elected one more time.
To no avail. The narcissist is his own worst foe. Ironically, it is only when incapacitated that the narcissist gains a modicum of peace of mind. When terminally ill, incarcerated, or inebriated the narcissist can shift the blame for his failures and predicaments to outside agents and objective forces over which he has no control. “It’s not my fault” – he gleefully informs his mental tormentors – “There was nothing I could do about it! Now, go away and leave me be.”
And then – with the narcissist defeated and broken – they do and he is free at last.
More generally:
In the patient with a personality disorder, the sadistic and disparaging inner voices that constitute the Superego (in Freud’s parlance) are implacable. If the patient is successful these introjects, or inner representations (of narcissistic parents, for example), become virulently envious and punitive. If the patient fails in his endeavours, these internalized avatars feel vindicated, elated, euphoric and morally justified in their quest to inflict pain and castigation on the patient.
But why does the patient not resist? Why doesn’t s/he rebel against these embedded tormentors, at least by doubting their omniscience, infallibility, and veracity? Because it feels good to satisfy them (it feels good to cater to mother’s emotional needs and thereby to be a “good boy”, for example). It is a masochistic Stockholm Syndrome, a shared psychosis (follies a plusieurs). The patient doesn’t experiences these harsh juries sitting in judgement over him, his traits, skills, and actions as alien, but as an integral part of himself. Their gratification at his self-immolation is also his.
Jacobsen: What is the fundamental difference between individuals with low to moderate narcissistic tendencies and individuals with a formal diagnosis of Narcissistic Personality Disorder (NPD)?
Vaknin: Len Sperry distinguished between narcissistic style and narcissist disorder. Millon contributed the mezzanine level: narcissistic personality. These are gradations. The differences between these three reflect a higher intensity, all-pervasiveness (effects on all realms of life) and the escalation of the effects of the various narcissistic behaviors and traits on the individual and on his human environment.
Jacobsen: Narcissism comes with internal processes and externalized behaviours, including abusive. What is the internal landscape, or matrix of cognitive and emotional processes, of a narcissist? What are the externalizing behaviours of narcissism, the signifiers?
Vaknin: Both types of narcissists – overt and covert (fragile, shy, vulnerable, inverted) – are invested in extracting narcissistic supply to regulate their fluctuating sense of self-worth. They also lack empathy.
The fifth edition of the Diagnostic and Statistical Manual (DSM, 2013) includes a dimensional model of NPD.
The DSM V re-defines personality disorders thus:
“The essential features of a personality disorder are impairments in personality (self and interpersonal) functioning and the presence of pathological personality traits.”
According to the Alternative DSM V Model for Personality Disorders (p.767), the following criteria must be met to diagnose Narcissistic Personality Disorder (in parentheses my comments):
Moderate or greater impairment in personality functioning in either identity, or self-direction (should be: in both.)
Identity
The narcissist keeps referring to others excessively in order to regulate his self-esteem (really, sense of self-worth) and for “self-definition” (to define his identity.) His self-appraisal is exaggerated, whether it is inflated, deflated, or fluctuating between these two poles and his emotional regulation reflects these vacillations.
(Finally, the DSM V accepted what I have been saying for decades: that narcissists can have an “inferiority complex” and feel worthless and bad; that they go through cycles of ups and downs in their self-evaluation; and that this cycling influences their mood and affect).
Self-direction
The narcissist sets goals in order to gain approval from others (narcissistic supply; the DSM V ignores the fact that the narcissist finds disapproval equally rewarding as long as it places him firmly in the limelight.) The narcissist lacks self-awareness as far as his motivation goes (and as far as everything else besides.)
The narcissist’s personal standards and benchmarks are either too high (which supports his grandiosity), or too low (buttresses his sense of entitlement, which is incommensurate with his real-life performance.)
Impairments in interpersonal functioning in either empathy or intimacy (should be: in both.)
Empathy
The narcissist finds it difficult to identify with the emotions and needs of others, but is very attuned to their reactions when they are relevant to himself (cold empathy.) Consequently, he overestimates the effect he has on others or underestimates it (the classic narcissist never underestimates the effect he has on others – but the inverted narcissist does.)
Intimacy
The narcissist’s relationships are self-serving and, therefore shallow and superficial. They are centred around and geared at the regulation of his self-esteem (obtaining narcissistic supply for the regulation of his labile sense of self-worth.)
The narcissist is not “genuinely” interested in his intimate
partner’s experiences (implying that he does fake such interest convincingly.)
The narcissist emphasizes his need for personal gain (by using the word
“need”, the DSM V acknowledges the compulsive and addictive nature of narcissistic
supply). These twin fixtures of the narcissist’s relationships render them
one-sided: no mutuality or reciprocity (no intimacy).
Pathological personality traits
Antagonism characterized by grandiosity and attention-seeking
Grandiosity
The aforementioned feeling of entitlement. The DSM V adds that it can be either overt or covert (which corresponds to my taxonomy of classic and inverted narcissist.)
Grandiosity is characterized by self-centredness; a firmly-held conviction of superiority (arrogance or haughtiness); and condescending or patronizing attitudes.
Attention-seeking
The narcissist puts inordinate effort, time, and resources into attracting others (sources of narcissistic supply) and placing himself at the focus and centre of attention. He seeks admiration (the DSM V gets it completely wrong here: the narcissist does prefer to be admired and adulated, but, failing that, any kind of attention would do, even if it is negative.)
The diagnostic criteria end with disclaimers and differential diagnoses, which reflect years of accumulated research and newly-gained knowledge:
The above enumerated impairments should be “stable across time and consistent across situations … not better understood as normative for the individual’s developmental stage or socio-cultural environment … are not solely due to the direct physiological effects of a substance (e.g., a drug of abuse, medication) or a general medical condition (e.g., severe head trauma).”
It is important to note that the DSM is used mostly in North America. The rest of the world uses local variants of the ICD.
There is a revolutionary paradigm shift regarding personality disorders in the 11th edition of the ICD (International Statistical Classification of Diseases and Related Health Problems), published by the WHO (World Health Organization). Watch this video for more: https://www.youtube.com/watch?v=eZB0JE4mzaw
Jacobsen: Those externalized behaviours can be abusive, e.g., narcissistic abuse. What is narcissistic abuse?
Vaknin: In 1995, I coined the phrase “narcissistic abuse” to describe a subtype of abusive behavior that was all-pervasive (across multiple areas of life) and involved a plethora of behaviors and manipulative or coercive techniques.
Narcissistic abuse differed from all other types of abuse in its range, sophistication, duration, versatility, and express and premeditated intention to negate and vitiate the victim’s personal autonomy, agency, self-efficacy, and wellbeing.
The victims of narcissistic abuse appeared to present a clinical picture substantially different to victims of other, more pinpointed and goal-oriented types of abuse. They were more depressed and anxious, disoriented, aggressive (defiant reactance), dissociative, and trapped or hopeless owing to learned (intermittently reinforced or operant conditioned) helplessness. In short: they were in the throes of trauma bonding (Stockholm syndrome), a kind of cultish shared psychosis (folies a deux).
Repeated abuse has long lasting pernicious and traumatic effects such as panic attacks, hypervigilance, sleep disturbances, flashbacks (intrusive memories), suicidal ideation, and psychosomatic symptoms. The victims experience shame, depression, anxiety, embarrassment, guilt, humiliation, abandonment, and an enhanced sense of vulnerability.
C-PTSD (Complex PTSD) has been proposed as a new mental health diagnosis by Dr. Judith Herman of Harvard University to account for the impact of extended periods of trauma and abuse.
Jacobsen: For the most extreme cases of narcissism to the most minute, what are the principles for dealing with them if one cannot enact the no contact rule
Vaknin: Here is a video that describes all the techniques I know: https://www.youtube.com/watch?v=euGhNMifaw8
Jacobsen: Thank you for the opportunity and your time, Professor Vaknin.
Vaknin: Thank you again for your patience and perseverance!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/28
So, how academically productive was the Intelligent Design movement in its most singular project, the International Society for Complexity, Information, and Design?
Not much. By which I mean, ignoring popular books, and the like, what was the productivity of the proposition of Intelligent Design at its height when it founded a full-purpose organization and journal to challenge evolution via natural selection?
The International Society for Complexity, Information, and Design (ISCID) self-defined as a “cross-disciplinary professional society that investigates complex systems apart from external programmatic constraints like materialism, naturalism, or reductionism. The society provides a forum for formulating, testing, and disseminating research on complex systems through critique, peer review, and publication. Its aim is to pursue the theoretical development, empirical application, and philosophical implications of information- and design-theoretic concepts for complex systems.”
The language of ISCID reflected information- and design-theoretic concepts of Information Theory without a necessary foundation in it, but, rather, a more direct ground in teleology and theology.
To quote the motto at the top of the organization web page, “Retraining the scientific imagination to see purpose in nature.” “Purpose in nature” means a teleological or theological foundation in place of a naturalistic scientific one. So, ISCID was a teleological-theological organization, which would extend to its publication, Progress in Complexity, Information and Design or PCID.
I was wondering about the social and political efforts of highly educated and intelligent fundamentalist religious people through the “Teach the Controversy” campaign and others.
The long list of Intelligent Design organizations, too, with the International Society for Complexity, Information, and Design and its Progress in Complexity, Information and Design, the Discovery Institute[1], the Center for Science and Culture[2], Truth in Science[3], the Intelligent Design and Evolution Awareness (IDEA) Center[4], the Biologic Institute[5], the Access Research Network[6], the Foundation for Thought and Ethics[7], Michael Polanyi Center[8], and a number of others.
ISCID had a “Society of Fellows”[9] as the Advisory Board for PCID. So, the fellows of ISCID were the advisory board for PCID were the peer-review for PCID. This was the structure of the organization into the publication, intrinsically harkening to a direct conflict of interest.
PCID’s Editorial Board — not the Advisory Board/Society of Fellows — was William A. Dembski as General Editor, Jed Macosko as Associate Editor, Bruce Gordon as Associate Editor, James Barham as Book Review Editor, John Bracht as Managing Editor, and Micah Sparacio as Webmaster. PCID’s ISSN was 1555–5089.
They had a total of 8 issues: Volume 4.2, November 2005, Volume 4.1, July 2005, Volume 3.1, November 2004, Philosophy of Mind Issue,
Volume 2.3, October 2003, Double Issue, Volumes 2.1 and 2.2, January — June 2003, Volume 1.4, October — December 2002, Double Issue, Volumes 1.2 and 1.3, April — September 2002, and Volume 1.1, January — March 2002. This was an electronic publication.
PCID attempted to and did publish articles without standard peer review. It lacked impartiality, rigour, and had conflicts of interest. The articles needed acceptance into the archive, then only a single ISCID Society of Fellows fellow was needed to publish it. Regardless of the dishonest approach to academic inquiry, what, to the original point, was the productivity of PCID of ISCID?
Volume 1.1, January — March 2002 published 8 articles and 3 book reviews: Inventions, Algorithms, and Biological Designby John Bracht, Are Probabilities Indispensable to the Design Inference?by Robert C. Koons, Back to Stoics: Dynamical Monism as the Foundation for a Reformed Naturalismby James Barham, A Response to Critics of Darwin’s Black Box by Michael J. Behe, Searching for Deep Variation in the Model Systems of Evo-Devo by Paul A. Nelson and Jonathan Wells, Why Natural Selection Can’t Design Anythingby William A. Dembski, Dynamical Complexity and Regularityby Richard Johns, Does the association of spectral absorption bands in sunlight with the spectral response of photoreceptors in plants imply coincidence, adaptation or design?by Forrest M. Mims III, Three Issues With “No Free Lunch” by Darel R. Finley, What Have Butterflies Got to Do with Darwin? by William A. Dembski, and Finding Miller’s King by Jed Macosko.
Double Issue, Volumes 1.2 and 1.3, April — September 2002 published 7 articles and 1 interview: The Cognitive-Theoretic Model of the Universe: A New Kind of Reality Theoryby Christopher Michael Langan, The Impasse between the Design and Evolution of Lifeby Philip R. Page, On the descriptive terminology of the information transfer between organismsby Koszteyn and Lenartowicz, What is Natural Selection? A Plea for Clarificationby Neil Broom, Random Predicate Logic I: A Probabilistic Approach to Vaguenessby William A. Dembski, Complex Specification (CS): A New Proposal For Identifying Intelligence,Darel R. Finley, The evolution of complex information systems as movement against the pull of entropy, measured along information-space-time dimensionsby Arie S. Issar, and Developing a science and philosophy of consciousness: A chat with David Chalmers.
Volume 1.4, October — December 2002 published 8 papers and 1 interview: Becoming a Disciplined Science: Prospects, Pitfalls, and Reality Check for ID by William A. Dembski, Probabilities of randomly assembling a primitive cell on Earth by Dermott J. Mullan, Evolution and the Second Law of Thermodynamicsby Granville Sewell, What Does Evolutionary Computing Say About Intelligent Design? by Karl D. Stephan,Evolution’s Logic of Credulity: An Unfettered Response to Allen Orr, by William A. Dembski, Symmetry in Evolution by Phillip L. Engle, Two Kinds of Causality: Philosophical Reflections on Darwin’s Black Box by Jakob Wolf, Some Theoretical and Practical Results in Context-Sensitive and Adaptive Parsing by Quinn Tyler Jackson, and Complexity and Self-Organization: A chat with Stuart Kauffman.
Double Issue, Volumes 2.1 and 2.2, January — June 2003 published 9 papers, 1 on policy, 1 online simulation, and 2 interviews: An Evaluation of “Ev”
by I.G.D. Strachan, Refereed Journals: Do They Insure Quality or Enforce Orthodoxy?by Frank J. Tipler, On the Application of Irreducible Complexityby Joshua A. Smart, The Bacterial Flagellum: A Response to Ursula Goodenoughby John R. Bracht, A Shot in the Dark by David Owen, Tegmark’s Parallel Universes: A Challenge to Intelligent Design?by Karl D. Stephan, Still Spinning Just Fine: A Response to Ken Millerby William A. Dembski, Probability of randomly assembling a primitive cell on Earth: Part IIby Dermott J. Mullan, An Evolutionary Manifesto: A New Hypothesis For Organic Changeby John A. Davison, Peer Review or Peer Censorship?
by William A. Dembski, Vignere Encoded Text Evolution, A 21st Century view of evolution (Transcript of online chat with James Shapiro), and Ontogenetic Depth as a Complexity Metric for the Cambrian Explosion (Transcript of online chat with Paul Nelson).
Philosophy of Mind Issue, Volume 2.3, October 2003 published 1 editorial note, 8 papers, and 1 discussion: It’s on the Mind…by Micah Sparacio, Groundwork for an Emergentist Account of the Mentalby Timothy O’Connor, Rational Action, Freedom, and Choiceby E.J. Lowe, Functionalism Without Physicalism: Outline of an Emergentist Programby Robert C. Koons, Consciousness and complexityby Todd Moody, How Not To Be A Reductivistby William Hasker, Dennett Denied: A Critique of Dennett’s Evolutionary Account of Intentionalityby Angus J. L. Menugem, Thoughts on Thinking Matterby James Barham, and Mental Realism: Rejecting the Causal Closure Thesis and Expanding our Physical Ontology, by Micah Sparacio, and Discussion Forum for PCID Volume 2.3, Philosophy of Mind Issue.
Volume 3.1, November 2004 published 7 papers: Evaluation of neo-Darwinian Theory with Avida Simulations by Royal Truman, Using Intelligent Design Theory to Guide Scientific Researchby Jonathan Wells, Problems with Characterizing the Protosome-Deuterostome Ancestor by Paul Nelson and Marcus Ross, Irreducible Complexity Revisited
by William Dembski, Irreducible Complexity Reduced: An Integrated Approach to the Complexity Spaceby Eric Anderson, Irreducible Complexity by Stephen Griffith, and Some Implications for the Study of Intelligent Design Derived from Molecular and Microarray Analysisby Fernando Castro-Chavez.
Volume 4.1, July 2005 published 6 articles and 1 book review: Human Origins and Intelligent Designby Casey Luskin, Reflections on Human Originsby William Dembski, Questioning Cosmological Superstition: Separating science from myth in our theory of the universe by Rich Halvorson, What Kind of Revolution is the Design Revolution?by Jakob Wolf, The Case for Instant Evolutionby John Davison, The Theory of Evolution in the Perspective of Thermodynamics and Everyday Experienceby Wim M. de Jong, Review of Ric Machuga, In Defense of the Soulby Benjamin Wiker, A Review of Life’s Solution by Simon Conway Morrisby Marcus Ross, and Is the Evolutionary Ladder a Stairway to Heaven?by Casey Luskin.
Volume 4.2, November 2005 published 5 articles: The Three Domains of Life: A Challenge to the concept of the Universal Cellular Ancestor? by Pattle. P. Pun, Stephen Schuldt, and Benjamin T. Pun, Information as a Measure of Variationby William Dembski, Palindromatiby Fernando Castro-Chavez, On Einstein’s Razorby Quinn Tyler Jackson, and Bits, Bytes and Biologyby Eric Anderson.
In total, the entire existence of the organization produced 8+3+7+1+8+1+9+1+1+2+1+8+1+7+6+1+5 equals 70 items, if the count is right — or thereabouts. That’s, basically, nothing of consequence. The articles, as far as I know, have been cited by almost no one, which is to state unequivocally, “Intelligent Design failed as an intellectual movement.” It’s an academic joke.
Yet, individuals persist with the only persons with the hope for acceptance, which is misrepresentation to the general public, i.e., lying to the public. In short, professional researchers, by a vast margin, don’t give a damn about Intelligent Design. They don’t use its concepts or work. It’s seen as a useless field, as seen in the, by citation count, utterly worthless publications listed above.
In sum, the Intelligent Design movement has been a catastrophic failure, academically speaking: thus, unproductive and worthless at its height when the most concerted and serious effort was put forward by its academics and autodidacts (Q.E.D.).
Footnotes
[1] The Discovery Institute is comprised of staff Pam Bailey (Dallas Operations Manager, Discovery Institute Dallas), Caitlin Bassett (Policy Analyst and Communications Liaison, Center for Science & Culture and Center on Wealth & Poverty), Steven J. Buri (President), Jennifer Burke (Development and Communications Manager), Bruce Chapman (Chairman of the Board), Robert L. Crowther, II (Director of Communications, Center for Science & Culture), John Felts (Education & Outreach Coordinator), Keri D. Ingraham (Director, American Center for Transforming Education), Nathan Jacobson (Web Designer and Developer), David Klinghoffer (Senior Fellow and Editor, Evolution News & Science Today, Center for Science & Culture), Jessica Lambert (Development Assistant, Center for Science & Culture), Casey Luskin (Associate Director, Center for Science & Culture), Andrew McDiarmid (Media Relations Specialist and Assistant to CSC Director Dr. Stephen Meyer), Jackson Meyer (Program Assistant and Event Coordinator), Stephen C. Meyer (Director, Center for Science & Culture), Brian Miller (Research Coordinator, Center for Science & Culture), Dan Nutley (Director, IT), Erik L. Nutley (Program Director), Scott S. Powell (Senior Fellow, Center on Wealth & Poverty), Daniel Reeves (Director, Education & Outreach), Ted Robinson (Development Volunteer, Center for Science & Culture), Eric Schneider (Stewardship Officer, Major Gifts, Center for Science & Culture), Steve Schwarz (Director of Finance & Operations), Donna J. Scott (Development Assistant, Center for Science & Culture), Leslie Thompson (Finance Assistant), Kelley J. Unger (Director, Discovery Society, Center for Science & Culture), Gary Varner (Assistant to the Managing and Associate Directors), Andrea Waggoner (Donor Care Coordinator, Center for Science & Culture), John G. West (Vice President, Discovery Institute, and Managing Director, Center for Science & Culture), Thomas Winkler (Regional Ambassador, Center for Science and Culture), and Jonathan Witt (Executive Editor, Discovery Institute Press, Senior Fellow and Senior Project Manager, Center).
[2] The Centre for Science and Culture is comprised of Program Director Stephen C. Meyer, Managing Director John G. West, Senior Fellows Günter Bechly, Michael J. Behe, David Berlinski, Paul Chien, Michael Denton, David DeWolf, Marcos Eberlin, Ann Gauger, Guillermo Gonzalez, Bruce L. Gordon, Richard Gunasekera, Michael Newton Keas, David Klinghoffer, Paul Nelson, Bijan Nemati, Jay W. Richards, Richard Sternberg, Richard Weikart, Jonathan Wells, John G. West, Benjamin Wiker, Jonathan Witt, and Fellows John Bloom, Raymond Bohlin, Walter Bradley, J. Budziszewski, Robert Lowry Clinton, Jack Collins, William Lane Craig, Michael Flannery, Brian Frederick, Cornelius G. Hunter, Robert Kaita, Dean Kenyon, Jonathan McLatchie, Scott Minnich, J.P. Moreland, Nancy Pearcey, Pattle Pak-Toe Pun, John Mark N Reynolds, Henry F. Schaefer III, Geoffrey Simmons, Wolfgang Smith, Charles Thaxton, and Forrest M Mims.
[3] As of 2007, Truth in Science was comprised of the Board of Directors Stephen A. Hyde (Chairman), Professor Andrew McIntosh, Phillip Metcalfe (Vice Chairman), John Perfect, and Maurice Roberts, Council of Reference members Stuart Burgess, John Blanchard, Gerard A. Chrispin, George Curry, David Harding, Pastor of Milnrow Evangelical Church, Lancashire, Dr Russell Healey, Derek Linkens, John MacArthur, Albert N. Martin, and Steve Taylor, and a Scientific Panel membership with Geoff Barnard, Paul Garner, Arthur Jones, and Tim Wells.
[4] Intelligent Design and Evolution Awareness (IDEA) Center is comprised of Administration Team Mario Lopez (Information Support Technician), Dennis LaVorgna (Chief Financial Officer), Ryan Huxley (President & Director of Public Relations), Casey Luskin, and Steve Renner, and Advisory Board John Baumgardner, William Dembski, Michael Behe, Mark Hartwig, the late Phillip Johnson, Jay Wesley Richards, Dennis Wagner, and Jonathan Wells, and Board of Directors with Ryan Huxley (Board Chair), Eddie Colanter (Vice-Chair & Co-Founder), Brit Colanter, H. Wayne House, Stephen J. Huxlery, Dennis LaVorgna (Chief Financial Officer), Mario Lopez, and Casey Luskin (Co-Founder & Secretary).
[5] Biologic Institute is comprised of Douglas Axe (Director), Günter Bechly (Senior Research Scientist), Stuart Burgess, Brendan Dixon, Winston Ewert (Senior Research Scientist), Ann Gauger (Senior Research Scientist), Guillermo Gonzalez, David Keller, Matti Leisola, Philip Lu, Robert J. Marks II, Colin Reeves, Richard Sternberg, Jonathan Wells, and Lisanne Winslow.
[6] Access Research Network is directed by Dennis Wagner, Steve Meyer, Mark Hartwig, and Paul Nelson.
[7] Jon A. Buell was the Founder and President, and William A. Dembski was the Academic Editor, for the failed organization.
[8] William Dembski was the co-founder with Bruce L. Gordon. It is defunct.
[9] “On a Mission For Never: Dr. William Dembski (1960-)” (2022) stated:
[2] The Executive Board or Board of ISCID was the Executive Director as William A. Dembski. Its Managing Director was Micah Sporacio. Its Chief Research Coordinator was Jed Macosko. Its Program Coordinator was Forrest M. Mims III. Its Development Officer was Terry Rickard. Its Office Manager was Stephanie Hoylman.
They had a Society of Fellows. Those fellows had listed specializations and institutional affiliation. Michael Behe (Biochemistry) from Lehigh University. John Bloom (Physics and Philosophy of Science) from Biola University. Walter Bradley (Mechanical Engineering) from Texas A&M University. Neil Broom (Biophysics) from the University of Auckland.
J. Budziszewski (Philosophy and Political Theory) from the University of Texas, Austin. John Angus Campbell (Communications) from the University of Memphis. Russell W. Carlson (Molecular Biology) from the University of Georgia, Athens. David K.Y. Chiu (Biocomputing) from the University of Guelph. Robin Collins (Cosmology and Philosophy of Physics) from Mesiah College.
William Lane Craig (Philosophy) from the Talbot School of Theology, Biola. Bernard d’Abrera (Lepidoptera) from the British Museum, Natural History. Kenneth de Jong (Linguistics) from Indiana University, Bloomington. Of course, William Dembski in Mathematics. Mark R. Discher (Ethics) from the University of St. Thomas.
Daniel Dix (Mathematics) from the University of Southern Carolina. Fred Field (Linguistics) from California State University. Guillermo Gonzalez (Astronomy) from Iowa State University. Bruce L. Gordon (Philosophy of Physics) from Baylor University.
David Humphreys (Chemistry) from McMaster University. Cornelius Hunter (Biophysics) from Seagull Technology. Muzaffar Iqbal (Science and Religion from) from Center for Islam and Science. Quinn Tyler Jackson for “Language & Software Systems.”
Conrad Johnson (Clinical Neurosciences & Physiology) from Brown Medical School. Robert Kaita (Plasma Physics) from Princeton University. James Keener (Mathematics and Bioengineering) from the University of Utah. Robert C. Koons (Philosophy) from the University of Texas, Austin.
Younghun Kwon (Physics) from Hanyang University. Christopher Michael Langan/Chris Langan/Christopher Langan (Logic, Cosmology, and Reality Theory) from the Mega Foundation and Research Group. Robert Larmer (Philosophy) from the University of New Brunswick.
Martti Leisola (Bioprocess Engineering) from Helsinki University of Technology. Stan Lennard (Medicine) from the University of Washington. John Lennox (Mathematics) from the University of Oxford. Gina Lynne LoSasso (Cognitive Neuroscience and Clinical Neuropsychology) from the Mega Foundation and Research Group.
Jed Macosko (Chemistry) from La Sierra University. Bonnie Mallard (Immunology) from the University of Guelph. Forrest M. Mims III for “Atmospheric Science.” Scott Minnich (Microbiology) from the University of Idaho. Paul Nelson (Philosophy of Biology) from the Discovery Institute.
Filip Palda (Economics) from the l’École Nationale d’Administration Publique, Montreal. Edward T.Peltzer for “Ocean Chemistry.” Alvina Plantinga (Philosophy) from the University of Notre Dame. Martin Poenie (Molecular Cell and Developmental Biology) from the University of Texas, Austin.
Carlos E. Puente (Hydrology and Theoretical Dynamics) from the University of California, Davis. Del Ratzsch (Philosophy of Science) from Calvin College. Jay Wesley Richard (Philosophical Theology) from the Discovery Institute. Terry Rickard (Electrical Engineering) from the Orincon Corporation.
John Roche (History of Science) from the University of Oxford. Andrew Ruys (Bioceramic Engineering) from the University of Sydney. Henry F. Schaefer (Quantum Chemistry) from the University of Georgia, Athens.
Jeffrey M. Schwartz, M.D. (Psychiatry/Neuroscience) from the UCLA Department of Psychiatry. Philip Skell (Chemistry) from Penn State University. Frederick Skiff (Physics) from the University of Iowa. Karl D. Stephan (Electrical Engineering) from Southwest Texas State University.
Richard Sternberg (Systematics) from NCBI-GenBank (NIH). Frank Tipler (Mathematical Physics) from Tulane University. Jonathan Wells (Developmental Biology) from the Discovery Institute. Finally, Peter Zoeller-Greer (Mathematics, Physics and Information Science) from the State University of Applied Sciences, Frankfurt on the Main.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/28
The American Civil Liberties Union describes Intelligent Design as follows, “Intelligent design (ID) is a pseudoscientific set of beliefs based on the notion that life on earth is so complex that it cannot be explained by the scientific theory of evolution and therefore must have been designed by a supernatural entity.”
LiveScience describes Intelligent Design as follows, “Creationism’s latest embodiment is intelligent design (ID), a conjecture that certain features of the natural world are so intricate and so perfectly tuned for life that they could only have been designed by a Supreme Being.”
Professor Michael Ruse describes Intelligent Design as follows, “Intelligent Design Theory is the claim that some features of organisms are so complex – ‘irreducibly complex’ – that they could not possibly have come into existence through normal causes, through processes of blind law, and hence demand the supposition of a designer who thought them up and put them into place.”
Wikipedia describes Intelligent Design as follows, “Intelligent design (ID) is a pseudoscientific argument for the existence of God, presented by its proponents as ‘an evidence-based scientific theory about life’s origins’. Proponents claim that ‘certain features of the universe and of living things are best explained by an intelligent cause, not an undirected process such as natural selection.’ ID is a form of creationism that lacks empirical support and offers no testable or tenable hypotheses, and is therefore not science.”
RationalWiki describes Intelligent Design as follows, “Intelligent design creationism (often intelligent design, ID, or IDC) is a pseudoscience that maintains that certain aspects of the physical world, and more specifically life, show signs of having been designed, and hence were designed, by an intelligent being (usually, but not always, the God of the Christian religion).”
The National Center for Science Education describes Intelligent Design as follows, “‘Intelligent Design’ creationism (IDC) is a successor to the ‘creation science’ movement, which dates back to the 1960s. The IDC movement began in the middle 1980s as an antievolution movement which could include young earth, old earth, and progressive creationists; theistic evolutionists, however, were not welcome. The movement increased in popularity in the 1990s with the publication of books by law professor Phillip Johnson and the founding in 1996 of the Center for the Renewal of Science and Culture (now the Center for Science and Culture.) The term ‘intelligent design’ was adopted as a replacement for ‘Creation science,’ which was ruled to represent a particular religious belief in the Supreme Court case Edwards v. Aguillard in 1987.”
Intelligent Design remains an evolution on Creationism with the three main co-founders, most likely, seen in Phillip E. Johnson, Michael Behe, and William Dembski through the Discovery Institute and The International Society for Complexity, Information, and Design.
Phillip E. Johnson (June 18, 1940 – November 2, 2019) died as one of the co-founders, self-described as the father, of Intelligent Design, the Wedge Strategy, and the Discovery Institute’s Center for Science and Culture.
Professor Michael Behe is (January 18, 1952 – Present) one of the co-founders of Intelligent Design with the concept of Irreducible Complexity, participant in the Kitzmiller v. Dover Area School District, 400 F. Supp. 2d 707 (M.D. Pa. 2005) case, and a senior fellow of the Discovery Institute’s Center for Science and Culture.
Dr. William Dembski (July 18, 1960 – Present) is one of the co-founders of Intelligent Design with the concept of Specified Complexity, and was a senior fellow of the Discovery Institute’s Center for Science and Culture.
The main co-founders of the ideas and institutions of Intelligent Design are dead or aging. It’s struggling, greatly. In the history of research into this domain, the idea is examination of the actual patterns of behaviour rather than statements about oneself or by others.
Dr. William Dembski is a smart, educated, affable, and persistent person. However, even in spite of the robust efforts within the domain of Intelligent Design, he resigned every single formal association with the Intelligent Design community, which includes the Discovery Institute fellowship (held for two decades at the time). The resignation occurred on September 23, 2016. This comes with a caveat of a return about one year ago.
He understands – must, in full, the decisions made at each stage of professional development. Individuals and organizations since the 1990s or earlier have been working against the dishonest incursion of religious orthodoxy into public schools and scientific culture, including sincere believers, e.g., Ken Miller and others.
Thus, the opposition to Intelligent Design is not religious or non-religious; similarly, with David Berlinski’s agnosticism leaning towards theism, Intelligent Design isn’t always Protestant Christian.[1]
Dembski, amongst other founders, has been clear about the intent and ultimate conclusion of Intelligent Design, in spite of presentation in modernistic information- and design-theoretic terminology as, fundamentally, about the “Christian God.”
One clear example is in the creation of an organization by Dembski, The International Society for Complexity, Information, and Design[2] (ISCID), and its flagship publication, Progress in Complexity, Information, and Design (PCID).
It was a 501(c)3 non-profit devoted to design-and information-theoretic research through the journal, PCID. It folded and ceased operations as recent as 2011. Obscure and prominent members of the Intelligent Design community contributed to it. This is common, failures.
This reflects the persistent and personal history of Dembski. After graduate school, Dembski failed to acquire a university position, so was a Postdoctoral Research Fellow only at the Discovery Institute’s Center for Science and Culture. That was a loss.
He founded the Michael Polanyi Center and then only had Bruce L. Gordon to start without selection via the regular consultation channels in a university. Dembski after some controversy with the President of the university at the time, Robert B. Sloan, was removed as director of the center. That was a loss.
There was a lost legal case – famous – in 2005 entitled the Kitzmiller v. Dover Area School District or Dover trial. The verdict was Intelligent Design was not tested in the proper process of peer-review in a scientific journal. That was a loss.
With The Inner Life of the Cell, a graduate student, S.A. Smith, brought forward the issue of use of unlicensed content, so misuse of content. Dembski was warned about it. He went ahead and used it, anyway. That was a loss.
Dembski helped form the Evolutionary Informatics Lab in the Summer of 2007. Baylor administration deleted the website. The reason: It violated university policy. A policy against personal views presented as if representative of Baylor University’s views. The website was reposted with a 108-word disclaimer. Dembski doesn’t run it. The disclaimer states the university’s views aren’t there, in short. That was a loss.
Dembski, rather sadly, in fact, took a son to Todd Bentley for faith healing hoping for a miraculous cure for the autism of his son. Faith healing does not work, though one can understand the sense of desperation or hope for a miracle at the hands of a charlatan (Todd Bentley). That was, unfortunately, a loss.
With the resignation from all associations in 2016, and the earlier collapse of ISCID and failure of PCID, those amount to a retreat and a double loss, respectively. In short, the resignation from Intelligent Design was preceded by years and years of professional failures. Although, onwards as ever (as predictable as ever), Dembski returned in February, 2021.
This is the pattern within the Intelligent Design movement as a whole. Fundamentally, it is about the presentation of an information- and design-theoretic linguistic frame within a secular – as in divorced from religious convictions – orientation for social and political influence of religion on the general public.
In the words of Dembski, it is about religion, theology, God, and, in particular, the Protestant Christian interpretation of the Theity (intervening god), “Intelligent design opens the whole possibility of us being created in the image of a benevolent God. The job of apologetics is to clear the ground — to clear obstacles that prevent people from coming to the knowledge of Christ. And if there’s anything that I think has blocked the growth of Christ as the free reign of the spirit and people accepting the scripture and Jesus Christ, it is the Darwinian naturalistic view.”
Also, Dembski stated, “I believe God created the world for a purpose. The Designer of intelligent design is, ultimately, the Christian God.” In short, and to quote him again, “Intelligent design is just the Logos theology of John’s Gospel restated in the idiom of information theory.”
Dr. William A. Dembski, in this sense, is the incarnation of the proverbial canary in the coal mine for Intelligent Design and Creationism. As with Johnson, they either pretend to retreat/never give up, or simply die. With an aging leadership and movement, this will possibly be the trajectory for them – an unto death path of failures.
Therefore, science-minded individuals, whether religious or not, must remain vigilant, even hypervigilant of pseudoscience, whether Intelligent Design, Creationism, or otherwise.
[1] As an aside, if wanting to give resources or congratulations/gratitude to individuals doing great work in advancement of scientific education on behalf of the public, the National Center for Science Education is incredible.
Its Board is comprised of Kenneth R. Miller (President), Michael Haas (Treasurer), Benjamin D. Santer (Secretary), Vicki Chandler, Sarah B. George, Joseph L. Graves Jr., Michael B. Lubic, Michael E. Mann, Naomi Oreskes, and Barry Polisky.
Its staff includes Ann Reid (Executive Director), Lin Andrews (Director of Teacher Support), Glenn Branch (Deputy Director), Stuart Fogg (IT Specialist), Heather Grimes (Program Coordinator), Cari Herndon (Curriculum Specialist), Nina Hollenberg (Member Relations Manager), Rae Holzman (Director of Operations), Deb Janes (Director of Development), Paul Oh (Director of Communications), DeeDee Wright (Assistant Director of Teacher Support and Science Education Research Specialist), and Buster Yamamoto Reid (Director of Fun).
Barbara Forrest, Nick Matzke, Kevin Padian, Robert T. Pennock, Neil Shubin, Eugenie Scott/Genie Scott, and a host of others, have been incredibly important, too, and so deserve tremendous accolades for their life of efforts.
[2] The Executive Board or Board of ISCID was the Executive Director as William A. Dembski. Its Managing Director was Micah Sporacio. Its Chief Research Coordinator was Jed Macosko. Its Program Coordinator was Forrest M. Mims III. Its Development Officer was Terry Rickard. Its Office Manager was Stephanie Hoylman.
They had a Society of Fellows. Those fellows had listed specializations and institutional affiliation. Michael Behe (Biochemistry) from Lehigh University. John Bloom (Physics and Philosophy of Science) from Biola University. Walter Bradley (Mechanical Engineering) from Texas A&M University. Neil Broom (Biophysics) from the University of Auckland.
J. Budziszewski (Philosophy and Political Theory) from the University of Texas, Austin. John Angus Campbell (Communications) from the University of Memphis. Russell W. Carlson (Molecular Biology) from the University of Georgia, Athens. David K.Y. Chiu (Biocomputing) from the University of Guelph. Robin Collins (Cosmology and Philosophy of Physics) from Mesiah College.
William Lane Craig (Philosophy) from the Talbot School of Theology, Biola. Bernard d’Abrera (Lepidoptera) from the British Museum, Natural History. Kenneth de Jong (Linguistics) from Indiana University, Bloomington. Of course, William Dembski in Mathematics. Mark R. Discher (Ethics) from the University of St. Thomas.
Daniel Dix (Mathematics) from the University of Southern Carolina. Fred Field (Linguistics) from California State University. Guillermo Gonzalez (Astronomy) from Iowa State University. Bruce L. Gordon (Philosophy of Physics) from Baylor University.
David Humphreys (Chemistry) from McMaster University. Cornelius Hunter (Biophysics) from Seagull Technology. Muzaffar Iqbal (Science and Religion from) from Center for Islam and Science. Quinn Tyler Jackson for “Language & Software Systems.”
Conrad Johnson (Clinical Neurosciences & Physiology) from Brown Medical School. Robert Kaita (Plasma Physics) from Princeton University. James Keener (Mathematics and Bioengineering) from the University of Utah. Robert C. Koons (Philosophy) from the University of Texas, Austin.
Younghun Kwon (Physics) from Hanyang University. Christopher Michael Langan/Chris Langan/Christopher Langan (Logic, Cosmology, and Reality Theory) from the Mega Foundation and Research Group. Robert Larmer (Philosophy) from the University of New Brunswick.
Martti Leisola (Bioprocess Engineering) from Helsinki University of Technology. Stan Lennard (Medicine) from the University of Washington. John Lennox (Mathematics) from the University of Oxford. Gina Lynne LoSasso (Cognitive Neuroscience and Clinical Neuropsychology) from the Mega Foundation and Research Group.
Jed Macosko (Chemistry) from La Sierra University. Bonnie Mallard (Immunology) from the University of Guelph. Forrest M. Mims III for “Atmospheric Science.” Scott Minnich (Microbiology) from the University of Idaho. Paul Nelson (Philosophy of Biology) from the Discovery Institute.
Filip Palda (Economics) from the l’École Nationale d’Administration Publique, Montreal. Edward T.Peltzer for “Ocean Chemistry.” Alvina Plantinga (Philosophy) from the University of Notre Dame. Martin Poenie (Molecular Cell and Developmental Biology) from the University of Texas, Austin.
Carlos E. Puente (Hydrology and Theoretical Dynamics) from the University of California, Davis. Del Ratzsch (Philosophy of Science) from Calvin College. Jay Wesley Richard (Philosophical Theology) from the Discovery Institute. Terry Rickard (Electrical Engineering) from the Orincon Corporation.
John Roche (History of Science) from the University of Oxford. Andrew Ruys (Bioceramic Engineering) from the University of Sydney. Henry F. Schaefer (Quantum Chemistry) from the University of Georgia, Athens.
Jeffrey M. Schwartz, M.D. (Psychiatry/Neuroscience) from the UCLA Department of Psychiatry. Philip Skell (Chemistry) from Penn State University. Frederick Skiff (Physics) from the University of Iowa. Karl D. Stephan (Electrical Engineering) from Southwest Texas State University.
Richard Sternberg (Systematics) from NCBI-GenBank (NIH). Frank Tipler (Mathematical Physics) from Tulane University. Jonathan Wells (Developmental Biology) from the Discovery Institute. Finally, Peter Zoeller-Greer (Mathematics, Physics and Information Science) from the State University of Applied Sciences, Frankfurt on the Main.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/27
A binary theologian, a ‘virgin,’ sodomites and phonies, and an elderly pederast walk into a bar, what is the highly unlikely outcome though probable interpretation?
—
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: There’s an old Roman Catholic Christian fundamentalist phrase, “God wills it,” which is said Deus Vult in the original Latin. In 1096, it was the chant for the First Crusade. Many modern Roman Catholics harbour a wish to attain a crusaders mindset in combatting everything un-Christian/non-Christian/not them. They name groups after it, publications under it, and, in this sense, harken back to a time when Roman Catholics waged holy war. They want holy war in a time of global secularization and the rise of women. The extraordinary psychological and ideological insecurity is telling. In fact, studies have been produced, wherein psychopaths are known to want to become CEOs and the like; they’re drawn to these professions. However, lesser known, a highly ranked profession on the list of careers preferred by psychopaths: Clergy. It’s all highly informative. I take this long winding path due to our prior writing on this subject matter of the Roman Catholic Church and an apparent trembling upper lip based on our words from lots of disgruntled readers. You were trained within the Vatican, as a non-Catholic, under the auspices of Opus Dei in an expensive Opus Dei schooling, working on a Ph.D. in metaphysics in Rome, while meeting the hierarchy and, thus, knowing the structural dynamics of the Roman Catholic Church from the inside for an extended amount of time. In short, you can be, by some minds’ qualitative metrics, seen as a sincere threat. Gnoseology deals with metaphysics, epistemology, ontology, logics, empirics, consciousness, and being, as a start. This means, as well, the foundations of the Roman Catholic Christian faith or religion, not simply a new basis on knowing. In some sense, your freemasonic personal history, Opus Dei familial story, Jewish origin, academic training within Rome, and the like, created one of the most potent brews for critical commentary. As an aside, for those reading, if within a Roman Catholic relationship, community, or family happening to feel oppressive or coercive or restrictive to personal boundaries and freedoms, or an individual distant and questioning the theology and their faith, there are options to transition out of the Roman Catholic Church, including various atheist, agnostic, freethinker, and humanist organization, even theist and atheist Satanic organizations with some political activism. You can find atheist resources at https://www.atheistsites.net. Your local freemasonic hall would happily invite a tour or a new membership. Humanists International has a directory of humanist organizations at https://humanists.international/about/our-members/. The Satanic Temple has plenty of local chapters listed at https://thesatanictemple.com/pages/join-us. You can learn a bit about the public knowledge basics of freemasonry at https://beafreemason.org/. There is a revivalist movement around Paganism. You can find those online, whether neo-Pagan, humanistic Paganism, and the like. Secular and humanistic versions of religious organizations exist all over the world. Of course, wonderful feminist organizations are everywhere, too – simply Google “Feminism” or “feminist organizations,” etc. You’ll find your way. So, know, you’re not alone, have options, already have the internal strength within you, and can find a fit based on personal temperament and psychological profile – find what works for you, not what’s forced on you. You can always email me at Scott.D.Jacobsen@Gmail.Com. Back to Gnoseology, how is “supreme wisdom” defined here, as in “The Devil’s Chaplain: God Cannot Create the Nothing”?
Dr. Christian Sorensen: In my opinion, the supreme wisdom is certainly something not explicitly verbalizable or writable through any type of content ; and much less has a sacred, universal and immutable character. The reason for the aforementioned, has to do with a purely logical order, since intelligence always seeks to find answers in confrontation with the unknown. Therefore, if the supreme wisdom was represented by some kind of knowledge, in terms of anything identifiable with the truth, it would necessarily have resolved to some extent the process of intellectual search ; at least with partially cognitively constructed responses, capable of actually appeasing the sensation of existential emptiness. If the above, would have been in such manner, then supreme wisdow, could have summoned towards an intersubjective noetic consensus, and should have redounded in favor of commonwealth; all of which could not be more anachronistic and further from reality. In consequence, I consider that rather it’s related to a hypothetical place, than with an inductive or deductible knowledge, which instead I would denominate : as somewhat found in another place ; in the sense of being vinculated to a hollow space, and that will make possible a synthetic spiral chain of antithetical premises. Furthermore, what is going to be recognized empirical and commonly as this species of wisdom, especially from a fundamentalist religious perspective, as occurs with the Roman Catholic Church, would regard more with a formula to perversely legitimize physical and psychological abuse of conscience, by emphasizing notably the sexual connotation of these ; and through sickly focusing on gender discrimination of them, since what most obsesses the power structure of catholicism, is the repression and subjugation of the screams of silence deployed from their corrupt control networks, which is not at all surprising for their limited intelligence, but that nevertheless stuns for their stupidity without limits; because not even the pontiff emeritus, manages to hide its puerile attempt at seduction with the most helpless victims.
Jacobsen: What are the limits of the experimental-empirical method? What are the limitations of the hypothetico-deductive method? Those defined within the sphere of “individual scientific disciplines.”
Sorensen: I consider that both methods have limitations that are equivalent, since they operate circularly and tend to reverberate tautologically on similar points. Said circularity, would hardly admit a cyclical dynamics, due to the fact that it does not incorporates a tertiary and integral term : capable of representing a higher synthesis around its hypothetical approaches on behalf of the particular terms induced, and of the generalities deduced from the discursive conclusions. Regarding the experimental empirical method, which is a reduction of the deductive hypothetical method, applied in the field of individual sciences, the bias is even greater ; since the hypothetical statements are not going to be able of being empirically refutable. Likewise even if they were, only their character of falsehood and of provisional validity, could be affirmed with certainty.
Jacobsen: How is this individual reason “becoming consciousness along time”?
Sorensen: The individual reason, will become consciousness along time, in what I am going to denominate conscious reason; and as such would be recognized in the inverse process of « zeitgeist », regarding which, there is a greater gradient in favor of unquestionable answers as counterpose to what would be unanswerable questions. In consequence, consciousness is going to installed, at the moment in which a discontinuity or cut occurs at the level of discursive synthesis ; and as an outcome, of what I consider integral or comprehensive antithetical terms. According to the last, opposites would return and convert again in thesis, in order to constitute questions of problematic nature.
Jacobsen: The “macro or universal reason” as a “permanent consciousness.” How is this functioning in relation to the “consciousness along time”? Why the asymptotic revelation in time? Does this mean accessibility for all beings with reason to this unfolding?
Sorensen: The macro or universal reason unfolds, because from my point of view, this is only relative to consciousness along time, but is never vinculated with respect to permanent consciousness ; since in the dimension of the latter, time would only be absolute: that is to say, identical to what is understood as an omnipresent temporality. Its revelation, for his part, seen from a dimension of temporality, is asymptotic , because this reason from its ontological evolution; would be in a permanent process of retractive compression and extensive decompression, without having a determinable origin or end. The being with reason, on the other side, would be completely interdicted during this revelation or unfolding; since the being with reason and the last, would flow as two parallel lines, and only phenomenologically, that is to say hypothetically, would converge at some supposed vanishing point.
Jacobsen: Why is there this logical break between the theological mythologies and the theology? How does this play out in a critical analysis of the creation story of Roman Catholicism with a dying and resurrected God-man, a virginal birth, and a variety of miraculous occurrences within the narratives?
Sorensen: In my opinion theology, is essentially mythological and therefore antithetical to reason, since the means to approach it, always concerns faith, which represents necessarily a supernatural gift from God ; and in consequence, absolutely denies what the will to power could be. Indeed then, it’s a present, that God confers as a theological virtue ; in order to accept unwaveringly, religious beliefs, as dogmas. The logical break is twofold, because in its origin, it is imperatively based on faith and not on reason; and due to the fact, that commutes the myth for ideas with the pretense of being clear and distinct, when actually they are just allegorical and fabulous speculations, devoid of all logical consistency and of any coherent meaning. Actually, not only transgresses logical principles of identity, non-contradiction and exclusive third party ; but also brutally distorts and subverts reality. Through this sort of magic mechanism, this violates all sense and judgement of reality ; even going to the point of considering the person of Jesus as a demigod, and his apostles as saints, when historically deep down, they were just a sectarian group of phonies, who did nothing but to sodomize each other. Or even, to venerate a woman as a virgin, when in reality what she did was to hide in the crowd, so as not to be publicly stoned to death ; for being a fornicating adolescent, who felt overwhelmed by her low passions. And as if the above were not enough, in order to put a finishing touch , the immaculate, gets married with an elderly man, who today would have been accused of pederast ; but to whom the Roman Catholic Church scandalous and aberrantly, venerates to this day, as a holy and chaste male.
Jacobsen: How is the light peering into the Roman Catholic, and even Islamic, theological worlds now?
Sorensen: In the Roman Catholic theological world, par excellence, the light is a sort of halo, that penetrates through the hole of a cavern, in order to project inside it, not only monstrous images and deceptive shadows ; but also to circulate the figures of people tied to each other and queuing, to be dragged and thrown into an abyss unseen, by a hierophant who dupes them with the surrounding darkness.
Jacobsen: What is the idea behind a single universal subject that’s there and an eternal becoming of what will arrive? Are there any forerunners to this idea?
Sorensen: The background of said idea, unlike what some precursors such as Spinoza proposed, is that what exists, and which represents representatively the single universal subject ; has a pulsatile expanding and retracting cyclicity, whatsoever in no case, would be equivalent to a periodic circularity. Therefore the above, could never be understood, as a subjective process of ontological repetition. Quite the contrary, it should be comprehended, as a process of spiral movements, where it would only be possible to discern, the folding points at every turn with respect to which, it could only be affirmed that they are coincident with the moments repeated in each of the turns. The deductible therefore, would be a subjectivity that remains asymptotically unfinished, in the twilight of time and in the becoming of eternity.
Jacobsen: What is the basic formulation of this “trinitarian logic”?
Sorensen: Trinitarian logic, fundamentally expels from the symbolic universe of the subject, understood as individual reason ; the concepts and the idea of antithesis and opposition, respectively, regarding being and not-being. The above means, that both : concepts and idea, would act operationally in unison. In consequence, negation as such, would not exist ; and only the potentially becoming of something, in terms of somewhat that interrupts its being for beginning anything else, might occur. Therefore then, what I will name the tertiary term, will not be more than the generalization of a continuous sum of infinite deductions, in the discursive process of reasoning ; that would enable to admit, a conclusive synthesis as hypothetically valid, but not necessarily as an empirically formal truth.
Jacobsen: Thank you for the opportunity and your time, Dr. Sorensen.
Sorensen: I expect that not only the angel snuggles up: but also the nun.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/26
Prof. Sam Vaknin is the author of Malignant Self-love: Narcissism Revisited as well as many other books and ebooks about topics in psychology, relationships, philosophy, economics, international affairs, and award-winning short fiction. He is Visiting Professor of Psychology, Southern Federal University, Rostov-on-Don, Russia and Professor of Finance and Psychology in SIAS-CIAPS (Centre for International Advanced and Professional Studies). Here we talk briefly about his philosophy of nothingness.
Scott Douglas Jacobsen: Our focus today is the proposal of “nothingness” in a specific sense by you. To start in negation, what is not “nothingness,” in your sense?
Professor Sam Vaknin: Nothingness is not about being a nobody and doing nothing. It is not about self-negation, self-denial, idleness, fatalism, or surrender.
Jacobsen: Following from the previous question, what is nothingness?
Vaknin: Nothingness is about choosing to be human, not a lobster. It is about putting firm boundaries between you and the world. It is about choosing happiness – not dominance. It is accomplishing from within, not from without. It is about not letting others regulate your emotions, moods, and thinking. It is about being an authentic YOU.
Jacobsen: How does this nothingness connect to Neo-Daoism and Buddhism?
Vaknin: It would be best to watch this video: https://www.youtube.com/watch?v=C8ePaN70SyM&t=1s
Jacobsen: We live, as many know, in an era of narcissism. You brought this issue to light in 1995, particularly pathological narcissism. What are the roots of the ongoing rise in individual and collective narcissism?
Vaknin: The need to be seen and noticed in an overcrowded and terrifyingly atomized world. Ironically, narcissism is a cry for help, a desperate attempt to reconnect. There is no such thing as an “individual”: we are all the products of our interactions with others (object relations). But, increasingly, technology is rendering us self-sufficient and isolated. So, our social instincts metastasize into narcissism: dominance and hierarchy replace sharing and networking.
Jacobsen: How does one choose happiness over dominance, authenticity over being fake, and humanity rather than lobster-kind, with this form of nothingness?
Vaknin: We need to choose happiness over dominance (be human, not a lobster); Choose Meaning over complexity; Choose fuzziness, incompleteness, imperfection, uncertainty, and unpredictability (in short: choose life) over illusory and fallacious order, structure, rules, and perfection imposed on reality (in short: death); Choose the path over any destination, the journey over any goal, the process over any outcome, the questions over any answers; Be an authentic person with a single inner voice, proud of the internal, not the external.
Jacobsen: What is the importance of living a life worth remembering in the philosophy of nothingness?
Vaknin: Identity depends on having a continuous memory of a life fully lived and actualized. At the end of it all, if your life were a movie, would you want to watch it from beginning to end? Nothingness consists of directing your life in accordance with an idiosyncratic autobiographical script: yours, no one else’s. Being authentic means becoming the single story which only you can tell.
Jacobsen: What type of personality or person can accept nothingness in its fullest sense?
Vaknin: Only those who are grandiose are incapable of Nothingness. Grandiosity is the illusion that one is godlike and, therefore, encompasses everything and everyone. Grandiosity, therefore, precludes authenticity because it outsources one’s identity and renders it reliant on input from others (hive mind).
Jacobsen: How is nothingness an antidote to narcissism?
Vaknin: Narcissism is ersatz, the only self is false, others are instrumentalized and used to regulate one’s sense of faux cohering oneness. Nothingness is echt, harking back to the only true, authentic voice, eliminating all other introjects, not using others to regulate one’s internal psychological landscape. Narcissism is alienation, it interpellates in a society of the spectacle. Nothingness gives rise to true intimacy.
Jacobsen: What is the ultimate wisdom in the philosophy of nothingness?
Vaknin: Identify the only voice inside you that is truly you. Peel the onion until nothing is left behind but its smell. Rid yourself of introjected socialization. Become.
Jacobsen: Then, to conclude, what is the motto or catchphrase of nothingness in this sense?
Vaknin: Do unto yourself what you want others to do to you.
Jacobsen: Thank you for the opportunity and your time, Professor Vaknin.
Vaknin: Much obliged for having me. Always a pleasure.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/24
The world of intelligence testing comes with a wide range of communities and individuals, and tests. Those communities comprise many of the same people with the smaller societies and many more new people with the larger societies.
Although, a few people simply qualify for and apply to an extraordinarily large number of societies, and so become members of them. Such as it is, there have been growing efforts to recognize individuals within the communities for achievements in different domains.
One such effort comes from the World Genius Directory of Jason Betts. Since 2013, there have been awards for individuals within the theoretically high-range testing communities. It seems like an positive effort and came into the email for me.
Many within the high-IQ communities can recognize some of the names from the previous years’ awards. The titles of the awards are ‘World Genius Directory [Year] Genius of the Year – [Region]’ with, typically, three per year and, once, four in a year (the inaugural year).
The standardized regions recognized with the World Genius Directory Genius of the Year awards are Europe, Asia, and America. I remain intrigued by these communities, so went and did some interviews with some of the communities’ membership. They’re interesting people, mostly affable, and open to a chat with a stray Canadian.
The World Genius Directory listing merely recognizes, with a standard of alternative test approval, individuals who score high on tests requiring puzzle solving skills. The hope is alternative tests, as the main set of listed tests, reflect a broader capacity of global information processing.
In some sense, it represents a grassroots effort of recognition of expert puzzle solvers in verbal, numerical, and spatial domains. From 2013 to 2015, they had recognized longstanding names in the communities.
The awardees in 2013, Dr Evangelos Katsioulis (Greece), Dr Manahel Thabet (Yemen), Mr. Rick Rosner (United States), and Dr Jason Betts (Australia); in 2014, Mr. Marco Ripà (Italy), (Australia), and Ms. Karyn Peters (United States); in 2015, Mr. Iakovos Koukas (Greece), Mr. Satoki Takeichi (Japan), and Dr Gregory Grove (United States).
Similarly for 2016 to 2018, some new and some more known names, in 2016, Mr. Tommi Laiho (Finland), Ms. Aishwarya Trivedi (India), and Mr. Jeffery Ford (United States); in 2017, Mr. Marios Prodromou (Greece), Mr. Sung-Jin Kim (South Korea), Mr. Julien Arpin (Canada); in 2018, Mr. Dalibor Marincic (Bosnia & Herzegovina), Mr. Naoki Kouda (Japan), Dr Bishoy Goubran (United States).
In 2019 to 2022, there was another mix of new and longstanding members: in 2019, Mr. Tor Jørgensen (Norway), Mr. Sunder Rangarajan (India), Mr. Victor Hingsberg (Canada); in 2020, Mr. Domagoj Kutle (Croatia), Dr Jason Betts (Australia), Mr. Daniel Pohl (Canada); in 2021, Ms. Anja Jaenicke (Germany), Mr. Nitish Joshi (India), (United States); and, in 2022, Mr. Graham Powell (United Kingdom), Mr. YoungHoon Kim (South Korea), Mr. Beau Clemmons (United States).
The alternative high-range testing community comes in such a wide variety from the defunct societies to the highly active societies. Yet, there are attempts to recognize one another and motivate one another. The awards are one means by which to do it.
“The World Genius Directory Geniuses” is a listing from the World Genius Directory listing some of the individuals who have scored highly on mainstream intelligence tests and alternative tests. Even if one takes the top 100 names from the scoring rank, many of the names present are awardees, naturally. Active members are active members, after all:
198 Dr Evangelos Katsioulis, Greece, NVCP, www.katsioulis.com
195 Heinrich Siemens, Germany, CIT5, www.tweeback.com/autoren/heinrich_siemens
192 Rick Rosner, United States, Mathema, www.facebook.com/rick.rosner
192 Mislav Predavec, Croatia, LS24, www.generiq.net
190 Kenneth Ferrell, United States, Hieroglyphica, www.kef.highrangeiqtests.com
190 Dany Provost, Canada, PIGS1°, www.lesaffaires.com/blogues/dany-provost
190 WenChin Sui, China, Numerus Classic, www.facebook.com/wenchin.sui
190 Marios Prodromou, Cyprus, Mach, www.facebook.com/metratonivvi
190 Fengzhi Wu, China, Numerus, www.facebook.com/iamFengzhiWu
190 Cường Đồng, Vietnam, Numerus, www.dongkhaccuong.com
190 Tomáš Perna, Czech Republic, ZEN, www.facebook.com/tomas.perna.7
188 Mahir Wu, China, Silent Numbers, www.facebook.com/mahir.wu
185 WeiJie Wang, China, WIT, www.blog.sina.com.cn/u/2194191722
185 Kirk Kirkpatrick, United States, Stanford-Binet, www.facebook.com/macrhino
185 Erik Hæreid, Norway, N-VRA80, www.isi-s.iqsociety.org/mem361.html
185 Christian Sorensen, Belgium, WAIS, www.isi-s.iqsociety.org
185 Rickard Sagirbey, Turkey, Alphabet, www.facebook.com/Neurobuilder
185 Tianxi Yu, China, Numerus Classic, www.facebook.com/tianxi.yu.71
184 Dr Stefano Pierazzoli, Italy, Anoteleia44, http://www.isi-s.iqsociety.org/mem461.html
184 YoungHoon Kim, South Korea, Silent Eagle, https://www.facebook.com/reality180
183 Nikola Poljak, Croatia, Mathodica22, www.phy.pmf.unizg.hr/~npoljak
182 Misaki Ota, Japan, SLSE48, www.facebook.com/oota.misaki.5
182 Caner Sakar, Germany, WIQC, http://profiles.google.com/sakarcaner/about
182 Sadateru Tokumaru, Japan, Algebrica, www.facebook.com/Sadateru.Tokumaru
181 Hansheng Qiao, China, SLSE48, http://hriq.org
181 Lei Xue, China, Silent Spacial, http://leixue.sxl.cn
180 Leela Papadioti, Greece, Mach, www.facebook.com/l33la
180 YoungHoon Kim, South Korea, WAIS, https://www.facebook.com/reality180
180 Zoran Bijac, Croatia, Simtollect, www.globeiq.net
180 Iakovos Koukas, Greece, Verbatim, www.facebook.com/iakovos.koukas
180 Fumihiko Minagawa, Japan, Ninja, www.facebook.com/fumihiko.minagawa
180 Maximilian-Andrei Druţă, Romania, WARP, www.facebook.com/max.druta
180 Takuma Onishi, Japan, Mach, www.facebook.com/takuma.ohnishi
180 Niels Ellevang, Denmark, FreeFall II, www.facebook.com/niels.ellevang
179 Gaetano Morelli, Italy, Mathodica22, www.facebook.com/tany.morelli
179 Gabriele Tessaro, Italy, Anoteleia44, www.facebook.com/gabriele.tessaro.7
178 Dr Evangelos Katsioulis, Greece, CFIT, www.katsioulis.com
178 Dr George Petasis, Cyprus, CFIT, www.georgepetasis.com
178 Tim Roberts, Australia, Titan Test, www.unsolvedproblems.org
178 Dr Benoit Desjardins, United States, Titan Test, www.facebook.com/bdmdphd
178 Mizuki Tomaiwa, Japan, CFIT, https://www.facebook.com/mizuki.tomaiwa
177 Tiberiu Sammak, Romania, AdSub, www.facebook.com/tiberiu.sammak
177 Huiquan Liu, China, AdSub, www.facebook.com/sjtulhq
176 Karyn Peters, United States of America, LAIT, www.facebook.com/karynpeters
176 Zhibin Zhang, China, SLSE48, www.olymp.iqsociety.org/olympians/zhibin-zhang
176 James Dorsey, United States, Numeralis Intelligenia, www.OpalQuestGroup.com
175 Takahiro Kitagawa, Japan, WAIS, www.facebook.com/marubake.no.shiwaza
175 Peter Rodgers, Australia, WIT, http://iqmind.academia.edu/PeterRodgers
175 Brendan Harris, Canada, PIGS1°, www.brendanharris.t15.org
175 Tommy Sandvik, Finland, WARP, www.facebook.com/tommy.sandvik
175 Yosirou Sawayanagi, Japan, SAM Light, www.kawauso.com
175 Susumu Ota, Japan, WAIS, www.facebook.com/susumu.ota.5
175 Veronica Palladino, Italy, Lexiq, http://plus.google.com/113427077760507189284
175 Mhedi Banafshei, United Kingdom, Verbatim, www.facebook.com/mhedi.banafshe
174 Santanu Sengupta, India, JCCES, www.in.linkedin.com/pub/santanu-sengupta/3/50/113
174 Ivan Ivec, Croatia, Algebrica, www.ivec.ultimaiq.net
174 Baku Saito, Japan, SPEED, www.facebook.com/baku.saito.5
174 Anthony Sepulveda, United States, Cosmic, www.deviantart.com/asepulvedastudios
174 Domagoj Kutle, Croatia, Spectra, www.facebook.com/domagoj.kutle
173 Yoshiyuki Shimizu, Japan, SLSE48, www.facebook.com/yoshiyuki.shimizu.54
173 Sandra Schlick, Switzerland, Concep-T, http://home.balcab.ch/sandra.schlick
173 Arttu Purmonen, Finland, Qrosswords, http://fi.linkedin.com/in/arttu-purmonen-5b077918
172 Xiang Zhang, China, SLSE48, www.hi.baidu.com/new/likaihaiyang
172 Dr Claus Volko, Austria, ENNDT, www.cdvolko.net
172 John Argenti, United States, GENE Verbal IV, http://www.facebook.com/john.argenti
172 Hans Sjöberg, Sweden, GENE Verbal III, http://sweiq.iq-metod.se
172 Tonny Sellén, Sweden, GENE Verbal III, http://site0ne.webnode.se
172 Dr Paul Moroz, Australia, VGT, www.joondaluphealthcampus.com.au/ID=6795
172 Yuki Sunagawa, Japan, Lexiq, www.facebook.com/Revirdnas
172 Dr Jason Betts, Australia, GENE Verbal III, www.emeraldalchemy.com
172 Tor Jørgensen, Norway, Lexiq, www.facebook.com/torarnejorgensen
172 Yohei Furutono, Japan, GIFT Numerical III, www.facebook.com/YoheiFurutono
172 Takashi Egawano, Japan, Ninja, www.facebook.com/ore808
172 Tomohiko Nakamura, Japan, Ninja, www.facebook.com/Tomohiko.Nakamura.30
172 Dr Ivan Rašić, Croatia, Vortex, www.instagram.com/dr.ivanrasic
172 Rick Farrar, United States, PatNum, www.facebook.com/rick.farrar.581
172 Nitish Joshi, India, Lexiq, www.linkedin.com/in/nitish-joshi-1a4696170
172 Igor Dorfman, Israel, Lexiq, www.facebook.com/IgorDorfman11
172 Andre Gangvik, Norway, DynamIQ, www.linkedin.com/in/arne-andre-gangvik-9a5658a4
172 Jwajung Kim, South Korea, PatNum, www.instagram.com/kimjwajeong
172 Davor Glumpak, Croatia, PatNum, www.facebook.com/davor.glumpak
172 Kenshin Tomie, Japan, LSHR Light, www.facebook.com/kenshin.tomie
171 Mick Dempsey, United Kingdom, Verba66, www.facebook.com/mick.dempsey3
171 Altug Alkan, Turkey, NRA, www.hell.iqsociety.org/subscribers/altug-alkan
171 Patrick Liljegren, Sweden, OASIS, www.youtube.com/c/RotationMaster
170 Marco Ripà, Italy, 9I6, www.facebook.com/marcokrt
170 Dionysios Maroudas, Greece, Verbatim, www.facebook.com/dios.mars
170 Richard Sheen, New Zealand, NIT-I Spatial, www.facebook.com/richard.sheen.37
170 Ivan Godic, Serbia, GIFT Classic, www.facebook.com/ivan.godic
170 Kirk Butt, Canada, GENE Verbal IV, www.facebook.com/kirk.butt.1
170 Dr Jason Betts, Australia, Spat-1, www.emeraldalchemy.com
170 Charoula Katzioti, Greece, GIFT Numerical III, www.facebook.com/charakatzioti
170 Tomáš Perna, Czech Republic, Spat-1, www.facebook.com/tomas.perna.7
170 Dalibor Marincic, Bosnia and Herzegovina, GIFT Verbal A+B, www.facebook.com/dalibormarincic
170 Željko Zahtila, Australia, Numerus, www.facebook.com/zeljko.zahtila
169 Stephan Wagner-Damianowitsch, Serbia, NVCP, www.facebook.com/s.m.wagner.damianowitsch
169 Shohei Nagayama, Japan, SLSE I, www.facebook.com/shohei.nagayama.37
168 Satoki Takeichi, Japan, SLSE I, www.facebook.com/satoki.takeichi
168 Daming Gao, China, Numerus Light, www.user.qzone.qq.com/18485941
168 Yoshihito Niimura, Japan, Simtollect, http://www.facebook.com/yoshihiton
Insofar as can be seen, the communities are small. However, this, by definition, means small in a statistical sense: Smart people are outnumbered by not as smart people, as a statistical inevitability. Thus, any community will be smaller if comprised of them, and smaller if on the higher ends of the scale of intelligence. As well, it means small in raw size. Mostly, one sees the same names or people.
The awards, such as the Genius of the Year of the World Genius Directory, are one means by which to recognize the time commitment and problem-solving capacity of members of these alternative communities, as one can see in the wide distribution of scores.
It’s different than popular media claims to smartest person in the world, smartest man in the world, and the like[1]. At one point, I did gather some of the uses of “IQ” as a catch-all to claim the smartest this-or-that person[2], while compiling the rankings[3] and then amalgamating the individuals[4], at the time.
The claims are numerous and, typically, arise out of amateur journalism, statistical ignorance, and lack of fact-checking, while based in some truth, i.e., some individuals did score high on some tests – a mix of myth, partial verification, and a state of apparent mental confusion.
Nonetheless, I wish the awardees the best in their efforts and the communities in their work to use their talents for good rather than bad. Some might ask, “What are they doing with their intelligence if they’re so super-smart?”
In some manner, they were, mostly, born with it. It unfolded as a snowflake unfolds over time. Yet, the generativity of nature produces the capacity in steps, so the seedlings were always present. Nature is in charge for the most part.
If they were born with it, and if they live with it, who better to determine its vector, trajectory, than them, or the individual smart person? Everyone needs guidance, and the like, but every smart person can use the capacities, or not, as they see fit, probably.
Awards are merely one moment to recognize some who chose to do well on a test with their talents, and to recognize contributors to community. What’s wrong with that? It depends on the point of view.
——
[1] One sees occasional news items for claimants, including Rick Rosner/Richard Rosner, Marilyn vos Savant/Marilyn Mach vos Savant, William James Sidis/Bill Sidis/William Sidis, Chris Langan/Christopher Langan/Christopher Michael Langan, Evangelos Katsioulis/Dr. Evangelos Katsioulis/“Evan Cat,” Kim Ung-Yong, Terence Tao, and so and so forth.
[2] “IQ Reportage in the Popular Media – Fads and Fun of a Dying Popularity” says:
- [1] Natasha Bertrand wrote “The 40 smartest people of all time” in Business Insider.
- Marissa Laliberte wrote “8 People with Higher IQs Than Einstein” in Reader’s Digest.
- Timothy J. Legg, Ph.D., CRNP wrote “What IQ Measurements Indicate — and What They Don’t” in Healthline.
- Tibi Puiu wrote “What is the highest IQ in the world (and should you actually care?)” in ZME Science.
- Maryn Liles wrote “Who Has the Highest IQ in the World? 35 People Who Are Even Smarter Than Einstein” in Parade Magazine.
- Kendra Cherry (reviewed by Amy Morin, LCSW) wrote “What Is a Genius IQ Score?” in VeryWellMind.
- Harsh Gupta wrote “What Is The Highest IQ In The World Ever Recorded?” in Science ABC.
- Duncan Madden wrote “Ranked: The 25 Smartest Countries In The World” in Forbes.
- “IQ compared by countries” was written in WorldData.Info.
- Michele Debczak wrote “An 11-Year-Old Just Earned the Highest IQ Score Possible” in MentalFloss.
- Osien Kuumar wrote “Here Is A List Of The 27 Smartest People On The Planet” in ScoopWhoop.
- “Ramarni Wilfred tops Bill Gates and Einstein with his IQ” was written in BBC News.
- Avi Selk wrote “Trump says he’s a genius. A study found these other presidents actually were.” in the Washington Post.
- James Smart wrote “Of All Things: Which president had the highest IQ?” in The Review.
- “14 of the highest IQs on television” was written in RadioTimes.
- Danny Dukker wrote “15 NBA Players with the Highest Basketball I.Q.” in Bleacher Report.
- Harry Shukman wrote “Experts have worked out which majors have the highest IQ” in The Tab.
- Amanda Woods wrote “Genius British girl, 10, has higher IQ than Albert Einstein and Stephen Hawking” in the New York Post.
- Benjamin VanHoose wrote “8-Year-Old Mexican Girl, Who Was Bullied and Labeled ‘Weird,’ Has Higher IQ Than Einstein: Report” in People Magazine.
- Esther Trattner wrote “The Smartest and Least Brainy Presidents, by IQ Scores” in MoneyWise.
- Nicholas Pace wrote “Study Determines Which Gamers Have the Highest IQ” in Gamerant.
- Ari Feldman wrote “The Man With The World’s Highest IQ, Christopher Langan, Is Gaining A Following On The Far Right” in the Forward.
- “Meet the 11-year-old Indian girl who’s smarter than Albert Einstein and Stephen Hawking” was written in YourStory.
- Katie Serena wrote “Meet Marilyn Vos Savant, The Woman With The World’s Highest IQ” in All That’s Interesting.
- “No Dumb Blonde: Fair-Haired Women Have the Highest IQ” was published in Men’s Journal.
- Bridgett McCusker wrote “The 13 Presidents with the Highest IQ Scores” in MSN.
- Dana Givens wrote “MEET THE 16-YEAR-OLD GENIUS WHOSE IQ IS HIGHER THAN BILL GATES AND ALBERT EINSTEIN” in Black Enterprise.
- Tiffany Silva wrote “THESE THREE LITTLE BLACK GENIUSES HAVE HIGHEST IQ’S IN WORLD” in BCKOnline.
- “SERIAL KILLERS’ IQS RANKED” was published in Crime and Investigation.
- Patrick J. Kiger wrote “What Was Albert Einstein’s IQ?” in Biography.
- Timothy L. O’Brien wrote “Trump Has the Highest IQ. He Says So Himself.” in Bloomberg Opinion.
- Jamila Gandhi wrote “The World’s Highest IQs” in Forbes.
- Andrew Restucci wrote “Trump fixates on IQ as a measure of self-worth” in Politico.
- Sophie Tanno wrote “Primary schoolgirl, 10, gets highest possible IQ score in Mensa test – beating Albert Einstein and Stephen Hawking” in the DailyMail.
- Sam Becker wrote “10 Jobs Where Employees Tend to Have the Highest IQs” in CheatSheet.
- “Who Has The Highest IQ Alive? Smartest Person In The World” was written in The CEO Magazine.
- “Dr Evangelos Katsioulis has the World’s Highest IQ” was written in Greek City Times.
- Zachary Crockett wrote “The Time Everyone “Corrected” the World’s Smartest Woman” in Priceonomics.
- “Top 10 people have highest IQ scores in the World (P.2)” was written in IQ-Test.Net.
- Laura Dorwart wrote “6 YouTube Channels That Can Help You Find a Job During the Coronavirus Outbreak” in CheatSheet.
- Damian Carrington wrote “Children raised in greener areas have higher IQ, study finds” in The Guardian.
- Scott Barry Kaufman wrote “Can Intelligence Buy You Happiness?” in Scientific American.
- Juan Ramos wrote “Here Is The Highest Possible IQ And The People Who Hold The World Record” in ScienceTrends.
- “What is a “genius?” The 10 highest IQs alive today” was written in ScalarLearning.
- Zameena Mejia wrote “As leaders in DC squabble over who’s smarter, here’s the IQ score Warren Buffett says is all you need to succeed” in CNBC.
- Carole Fader wrote “Fact Check: How smart is President-elect Donald Trump? IQ score isn’t official” in The Florida-Times Union.
- Casey Leins wrote “The Smartest States in America” in U.S. News.
- Bill Murphy, Jr. wrote “We Compared the Average IQ Scores in All 50 States, and the Results Are Opening” in Inc.
- “The Smartest Man In The World – IQ 200 – Is Convinced The U.S. Election Was Stolen” was written in the National Pulse.
- “Highest IQ in the world” was written in LOVE Air Coffee.
- Jacob Hancock wrote “Wonderlic scores in the NFL: Highest, lowest test scores in Combine history” in SportingNews.
- Alaa Elassar wrote “A 3-year-old boy has just become the youngest member of Mensa UK, the largest international high IQ society” in CNN.
- “The 50 Greatest Living Geniuses” was written in TheBestSchools.
- Caroline Picard and Blake Bakkila wrote “The 10 Smartest Dog Breeds That Would Ace Any IQ Test” in GoodHouseKeeping.
- Mike Sager wrote “The Smartest Man in America” in Esquire Magazine.
- James Williamson wrote “Rainbow Six Siege & Among Us Players Allegedly Have The Highest IQ” in ScreenRant.
- Dwain Price wrote “TYRELL TERRY USES HIS RECORD-BREAKING BASKETBALL IQ TO HIS ADVANTAGE” in Maverick.
- Jon Bitner wrote “Recent Study Reveals PC Gamers Are Smarter Than Console Gamers (But Rainbow Six Siege Players Are Smartest Of All)” in the Gamer.
- Sam Lehman-Wilzig wrote “The Totally Taboo Topic: Why Are American Jews So Successful?” in The Times of Israel.
- Chris Leitner wrote “Does high IQ make a better investor?” in Livewire.
- “Top 10 celebrities with highest IQ as of 2020” was written in Tuko.
- Shana Lebowitz wrote “Do You Have a High IQ? 17 Signs That Say You Do” in Business Insider.
- Brian Resnick wrote “IQ, explained in 9 charts” in Vox.
- “Countries by IQ – Average IQ by Country 2020” was written in World Population Review.
- David Robson wrote “Has humanity reached ‘peak intelligence’?” in BBC News.
- “10 People With The Highest IQ Ever Recorded” was written in O, Pish Posh!.
- Aiden Mason wrote “20 Celebrities with Ridiculously High IQs” in TVOM.
- “This bird has higher IQ level than apes” was written in India Today.
- “Court OKs Barring High IQs for Cops” was written in ABC News.
- Ellen Littman, Ph.D. wrote ““I’m Smart, So I Should Be Able to Overpower ADHD. Right?”” in Additude.
- “Stars with high IQs” was written in CBS News.
- Robert Johnson wrote “The 19 Smartest People The World Has Ever Seen” in Business Insider.
- “30 Smartest People Alive Today” was written in SuperScholar.
- Jim Dykstra wrote “THESE ARE THE SMARTEST LIVING PEOPLE IN THE WORLD RIGHT NOW” in Grunge.
- Paul Ratner wrote “24 of the smartest people who ever lived” in BigThink.
- Shikha Goyalwrote “Top 10 most intelligent people on Earth” in Jagran Josh.
- “Who Are the Smartest People in the World?” was written in Mindflash.
- Fiona MacDonald wrote “This Controversial Infographic Lists The 10 Smartest People in The World” in ScienceAlert.
- “The Story of the Smartest Man Who Ever Lived and Why You Haven’t Heard of Him” was written in BrightSide.
- “13 Most Intelligent People In The History Of The World” was written in FinancesOnline.
- Lisa Kremer wrote “The Smartest Person In the World Refuses To Be Trapped By Fate” in Do It.
- Dina Spector and Shlomo Sprung wrote “The 16 Smartest People on Earth” in Yahoo!Finance.
- Rachel Seigel wrote “45 Brainy Facts About The World’s Smartest People” in Factinate.
- Maria Gabriela wrote “Top 10 Smartest People 2019” in Strangelist.
[3] “IQ Reportage in the Popular Media – Fads and Fun of a Dying Popularity” says, “The various directories, listings, and rankings were analyzed with the compiled ranking as follows, incorporating ‘ESOTERIQ Society of Masaaki Yamauchi (incorporative of some of the Giga Society of Paul Cooijmans), GENIUS High IQ Network of Dr. Iakovos Koukas, GFIS IQ List/Dinghong Yao IQ Ranking List of Dinghong Yao, GIFTED High IQ Network of Dr. Iakovos Koukas, Hall of IQ Scores of Konstantinos Ntalachanis, Hall of Sophia of Guillermo Alejandro Escárcega Pliego, HRIQ Ranking List of Qiao Hansheng, Mahir Wu Ranking List of Mahir Wu, Real IQ Listing of Dr. Ivan Ivec, Svenska IQ-Listan of Hans Sjöberg and Alexi Edin, VeNuS Ranking List of Domagoj Kutle/Domagoj Domo Kutle, WIQF Listing[2] of Marco Ripà and Dr. Manahel Thabet, World Famous IQ Scores of Dr. Ivan Ivec, World Genius Directory of Jason Betts, and World Highest IQ Scores of Mislav Predavec.’”
[4] “IQ Reportage in the Popular Media – Fads and Fun of a Dying Popularity” says:
Compilation Ranking
- William James Sidis at unmeasurable sigma (no test named)
- Konstantinos Ntalachanis at 8.67-sigma on D.O.S. and at 6.00-sigma on Monster IQ Test
- Wen Luo at 7.73-sigma on RIDDLES
- Dr. Iakovo Koukas/Iakovos Koukas at 6.93-sigma on MATRIQ
- Dr. Evangelos Katsioulis/Evangelos Katsioulis at 6.53-sigma on NVCP-R and at 6.06-sigma on Cooijmans Multiple-Choice #3
- Dr. Heinrich Siemens/Heinrich Siemens at 6.31-sigma on CIT-5
- Yukun Wang at 6.31-sigma on RIDDLES
- Tor Arne Jørgensen at 6.27-sigma on MATRIQ
- Rick Rosner at 6.13-sigma on Mathema
- Mislav Predavec at 6.13-sigma on Logicaus Strictimanus 24 (LS24)
- Dr. Christopher Harding/Dr. Christopher Philip Harding at 6.06-sigma on Stanford-Binet
- Junxie Huang at 6.00+-sigma on FREE FALL (Part II) and at 6.00+-sigma on Challenger
- Tanxi Yu at 6.00+-sigma on Numerus
- José González Molinero/Jose Gonzalez Molinero at 6.00+-sigma on FREE FALL (Part II)
- Matthew Scillitani at 6.00-sigma on Psychometric Qrosswords
- Mahir Wu at 6.00-sigma on Silent Numbers
- Kenneth Ferrell at 6.00-sigma on Hieroglyphica
- Dany Provost at 6.00-sigma on PIGS1°
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
- Marios Prodromou at 6.00-sigma on MACH
- Thansie Yu at 6.00-sigma on N-World
- Dong Kha Cuong/Cường Đồng at 6.00-sigma on Numerus
- Thomas R. A. Wolf at or above 6.00-sigma (no test named)
- Andrea Gunnarsson at or above 6.00-sigma (no test named)
- Scott Ben Durgin at or above 6.00-sigma (no test named)
- Rolf Mifflin at or above 6.00-sigma (no test named)
- Paul Johns at or above 6.00-sigma (no test named)
- Christopher Harding at or above 6.00-sigma (no test named)
- Kevin Langdon at or above 6.00-sigma (no test named)
- Photo by Enric Moreu on Unsplash
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/21
What is honour? Pakistan has the highest number of honour killings of any nation-state in the entire world. Is this an honourable state of affairs for the State?
In Pakistan, most appear to be women; women are murdered for dishonouring the family honour more than men in Pakistan. Is this honouring women?
Gulalai Ismail fled from Pakistan because of the impacts on her from the military forces and the theocratic control mechanisms, so a dual network of control in which a women’s rights defender had to flee. Her and her sister, Saba Ismail, have been highly important to articulating the rights of women and girls. Is this an honourable set of systems for governance?
They spoke to Pashtun rights; they spoke to rights of women survivors of sexual violence by state forces. That’s religious and armed forces oppressing and threatening the lives of family and individual women for arguing for the equal status of women. Is this reflective of an honourable religious leadership and armed forces?
I see nothing honourable in trying to kill, scare, or imprison, individuals who fight for equality, justice, and fairness. Nothing is new in Pakistan in regard to this. What about actual murders? Are these honourable? In fact, are these common or uncommon?
‘Qandeel Baloch’/Fouzia Azeem was murdered by her brother, M. Waseem, via drugging and asphyxiation for bringing disrepute to the family’s honour.
Ayman Udas was shot by two of her brothers.
Tasleem Khatoon Solangi was tortured and killed.
Three teens and two middle-aged women were beaten, shot, and buried alive in Balochistan in 2008.
Farzana Iqbal, née Parveen, was shot to death.
Saba Qaiser was beaten and shot in the head, though amazingly survived.
Samia Shahid was raped and strangled to death.
A Pakistani mother has burned her daughter alive.
Rozi Khan and Zainab Khan were shot; in fact, Rozi was shot to death.
In 2018, a 19-year-old woman was murdered in Karachi, Pakistan, and claimed as a “sinful woman.”
Shafilea Iftikhar Ahmed was murdered for becoming too westernized.
Sandeela Kanwal was murdered by her father.
Ghazala Khan was shot and killed by her brother.
Rukhsana Naz was murdered by family members.
Aqsa Parvez was murdered by her father, via strangulation.
Hina Saleem was murdered by her father slitting her throat 28 times.
Sadia Sheikh was shot to death by her brother.
The Kohistan video showed, at least, three girls murdered.
Samia Sarwar was shot to death.
What is honourable in these acts? Is the goal to make women’s rights defenders, such as Gulalai Ismail and Saba Ismail, or simply women and men making free and personally informed choices, subject to threat & fear of murder by close family – including father, mother, or brother – or the State?
Blasphemy is similar to these cases in the illegitimate use of force and threat of murder against innocent people who merely use words or make free choices in expression, similarly as women and men make free choices stated as dishonouring the family or otherwise.
‘Ayaz Nizami’/Abdul Waheed has received the death penalty for blasphemy, for words, as an example.
A god, Allah, infinitely powerful, all-knowing, and all-good, cannot carry out these acts for him, requires state apparatuses, religious fundamentalists, military personnel, and public conscience incapable of handling criticism, free women, or the mere existence of atheists in their midst. “But why go public with the words?”
Fair enough, some can live freely expressing opinions and others cannot. Inherently hypocritical, but open and honest in it, “But isn’t this all in the past?” Not truly, Abdul Waheed’s case is happening now.
Taimoor Raza was sentenced to death for ‘committing blasphemy’ on Facebook within the last little while.
80 people are imprisoned for blasphemy right now: Abdul Waheed is the most notable case as a public agnostic/atheist. Half of the 80, at least, have been sentenced to death, according to the U.S. Commission on International Religious Freedom.
The honour killings have been happening over the past two decades or so, in and out of Pakistan for those with Pakistani heritage – probably longer. It’s the culture of family honour entrenched as a mechanism to murder dissenters, exported or kept internal to the country, which is the issue.
Even recently, Aneeqa Ateeq, she was lured into a religious discussion group on WhatsApp and made comments about ‘holy personages,’ obviously critical. She has been sentenced to death.
So, I, and countless others like me, Muslim and non-Muslim alike, ask, “What is the honour here?”
What is honourable in killing others by the State, by religious dictates, by armed forces, by family (father, mother, or brother), or otherwise?
Did not the Quran state, “Therefore We ordained for the Children of Israel that he who slays a soul unless it be (in punishment) for murder or for spreading mischief on earth shall be as if he had slain all mankind; and he who saves a life shall be as if he had given life to all mankind.”? [Surah Al-Ma’idah Ayat 32 (5:32 Quran)]
If one praises the murderers, one praises those whom The Holy Quran claims have “slain all mankind.” You make the vote when you pick the side – and apathy is picking the side of the murderer, too, in many ways, passively, because a human being’s life has been taken wrongfully.
Blasphemy or dishonour to family, murder is murder and is a dishonourable act; and, indeed, we all know this, but, sometimes, act otherwise, and will continue to do so, I presume to the deaf to the message of this article or the blind to the meaning of its intent: Universalism for all humanity.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/21
Long fore-running the days of all the major visitation spots in British Columbia, before the time of the founding of Canada on July 1, 1867, prior to the foundation of Fort Langley (though concomitant with it, later), definitively before the title of “Fort Langley National Historical Site of Canada,” or the places of art and the galleries[1], the accommodations[2], the restaurants[3], the businesses dealing in finance and real estate[4], the floral and bridal and antique shops[5], the gift and health & beauty shops[6], visitation spots and services[7], or any of the local community groups and activities and events and items[8], or the introduction of highly educated and well-to-do Evangelical Christians throughout the area from Trinity Western University, the fights at the Supreme Court of Canada for the Evangelical law school, the infamous artist and developer fights[9], or the civic debates of the Township of Langley Cllrs.[10], or such inane, and banal and almost pointless, meanderings as written by the current author on the subject(s) surrounding Fort Langley[11], there existed one individual by the name of Jim Douglas, or Sir James Douglas, KCB[12] (no known relation).*[13] A man whose life seems more titivating with nuance added to the story, small enhancements made clear, while learning more about him: Mr. Mix-A-Lot.
So many parties wish to lay claim to the titular ownership of “Fort Langley National Historic Site of Canada,” only a few wish to understand without claiming it. There’s a vast gulf between the former and the latter only learned through hard experience and conversations with the peoples of the area, settler or not. Douglas was the Governor of British Columbia 1858–1864 and of Vancouver Island 1851 to 1864. He did not start here. Born August 15th, 1803, in Demerara, Guyana (formerly British Guiana), his legacy between and death — on August 2nd, 1877 — remains the founding of British Columbia or, more colloquially, as “The Father of British Columbia.” Neither a minor figure in the community village nor in the provincial history, he set the tone and calibre of the attractiveness of the colonial outposts here. He assisted the Hudson Bay Company acquire a trade monopoly in the Pacific Northwest, as the Chief Factor of HBC from 1839 to 1858. He helped establish British rule west of the Rocky Mountains as the governor of Vancouver Island and British Columbia. A part of this had to do with the negotiation of land purchases with the First Nations. His career took him through the Fraser River Gold Rush, Cariboo Gold Rush, and the Fraser Canyon War.
Guyana, at the time of his birth, was a Dutch colony. His father, John Douglas, owned a cotton and sugar plantation in Demerara. John was a Scottish Merchant who came from the Earls of Angus. One of the oldest of the known mormaerdoms, regional/provincial rulers. His mother, Martha Ann Ritchie, was born in Bardados as a free woman of colour. ‘Person of colour’ referred to someone of mixed African and European heritage. In other words, a non-enslaved mixed ‘race’ woman. Martha met John while he was on the plantation business. They never married and had three children with John returning to Scotland, and who married in 1809 to begin anew with another family. Sir James Douglas — a man of mixed ‘race’ or ethnic heritage — and his brother, Alexander Douglas, were sent to Lanark, Scotland, to become educated. James never went back to Demerara and never saw his mother again — such were the times. They had three children together, though they never married. John Douglas returned to Scotland, where he married in 1809 and started a second family.
With the North West Company or the NWC, (Sir James) Douglas was 15 when he became a part of the working staff. He apprenticed with them, then sailed to Montreal, so was working in the fur trade learning its accounting practices. There was a period of intense competition between the NWC and the Hudson Bay Company or the HBC at the time. It was a mostly economic battle between trade giants. Douglas was caught in this as a teenager. Apparently, in 1820, he fought an HBC guide, Patrick Cunningham, in a bloodless duel. When the NWC merged with the HBC, Douglas became employed by the HBC. The HBC won the economic war. His first posting was in 1826 at Fort St. James in the mainland of modern British Columbia. Chief Factor, William Connolly, requested Douglas to become part of the overland fur brigade at Fort Alexandria to Fort Vancouver. Such as the times were, Douglas, in fact, married Connolly’s daughter, Amelia. Now, bearing in mind, Douglas comes from a mixed-race mother or free woman of colour and a Scottish father; Amelia’s mother was Cree. Ergo, a mixed ethnic background — First Nations and European — wife, Amelia, and mixed Guyanese and Scottish husband, James (Douglas), for a mixed ethnic coupling.
Which is to say, taking a moment to opine, even for today, this retains a character of the revolutionary to it. In that, even within the modern discourse of inter-ethnic couples, striving new paths and creating bridges in Afro-Canadian and Indigenous lives, Douglas simply did it. He did more, talked less. Amelia and James married on April 27th, 1828, and, again, at an Anglican ceremony in Fort Vancouver (1837). Something of a renewal of vows, presumably, and a sacralization of the union under the auspices of the Anglican Church. Within Fort Vancouver, Chief Factor John McLoughlin was the boss of Douglas, while Douglas was the superintendent of Columbia District fur trade for two decades. Douglas went to Alaska in 1840 to negotiate trade/boundary deals with the Russian American Company. Much of Douglas’s efforts vis-à-vis trade and boundary building appears part of a local effort against international efforts, including the Russians, though more acutely the Americans, with an increase in the American influence on the Pacific Northwest, Douglas started the construction of Fort Victoria (1843). Circa 1846, British North America in the West and the United States had a border set at the 49th parallel based on the Oregon Treaty (June 15th, 1846). Originally, the land was jointly held by the Americans and the British through the 1818 Treaty. This was monumental to British-American relations. The HBC moved from Fort Vancouver, presumably as a response. Douglas began a new fur brigade from Fort Langley to New Caledonia, then Fort Victoria became the place for furs shipped from the interior for the HBC.
With the continued threat of American expansionism, Vancouver Island was made a Crown colony (January 13th, 1849). Douglas was appointed an agent for the HBC on the island. Interestingly, in a twist of finance and trade overruling political power, Richard Blanshard was chosen by the British government as the governor; however, as it turns out, Blanshard found most of the associations were held in the hands of the HBC with the individual British colonists mostly associated with the HBC and power invested in the chief factor of the HBC — by that time, James Douglas, himself. In short, he chose to resign and leave Vancouver Island (August, 1851). ‘Why bother?,’ in other words. On October 30th, 1851, Sir James Douglas was selected as governor. In association with the HBC and while the governor, he was criticized for a conflict of interest. Even further, and not to his credit, Douglas appointed his brother-in-law as the chief justice of the Supreme Court of the time. Circa 1856, Douglas was — by definition — elitist in considering people wanting the rule classes to make the decisions for them. Sort of, ‘Get them, the fray, out of our hair, and let us get one with making the important decisions,’ as the attitude, that’s astonishing for someone of mixed ethnic heritage from Demerara. When making a legislative assembly — based on a request from the Colonial Office, Douglas put property qualifications on the right to vote. In other words, only a few could count for membership in the assembly: land-owners versus the rest, in short. Sir James Douglas was not democratic; he was anti-democracy, or a timocratist erring more on land-ownership side rather than the inherent sense of honour. In ironic fashion, we, in modern democratic Canada, honour Sir James Douglas, the timocrat who opposed universal suffrage.[14]
Between 1850 and 1854, Douglas negotiated land treaties with First Nations on Vancouver Island. 14 in total. The Fort Victoria Treaties or Douglas Treaties were cash, clothing, blankets, hunting and fishing rights, etc., in barter for land. In traditional colonial fashion, Douglas left the terms of the agreements blank at the time of the signing. So, the clauses were added at a later time. Is anyone else seeing a problem here? Douglas, in this wrinkle, too, was not a saint; he was through-and-through a settler in mind. Some oral history from the Indigenous claim the signatories — the Indigenous signatories — thought the signings were land sharing deals or peace signings, so sharing and not ceding land. Do you see the issue? The X signed looked like the Christian symbol of the cross, so a spiritual gesture — not the proverbial John Handcock, and so on and so forth. With the coming of Americans from California, too, during the Fraser River Gold Rush, the numbers of Americans to British subjects began to swell. So as to protect the land for the Crown (the British rulers), Douglas claimed the land and minerals for them. Licenses were given to miners to prevent invasion. This was seen as an attempt to keep HBC monopolization. He was reprimanded by the Colonial Office.
Douglas was a completely sympathetic individual to the British. He was a loyalist. Even so far as to go to the San Francisco Black community to find migrants sympathetic to the Crown, the issue was the increasing numbers of American migrants coming to the areas around Douglas without necessary identity links to Britain. Since the United States Supreme Court declared free and enslaved Black Americans unable to acquire citizenship in 1857, Douglas, ever the man looking for opportunities, offered citizenship after 5 years of land ownership. A few hundred Black American families moved to the colony in Victoria. In some ways, one can ask, “Is this good or bad?” It was politically opportunistic in service to the British; it was socially beneficial in giving the disenfranchisemed some modicum of enfranchisement. It depends on the aperture and the angle of the lighting.
Nlaka’pamux communities were the Indigenous communities along the Fraser River. Douglas worried of bloodshed between the Nlaka’pamux and the American miners, and warned the British who could not respond in time. American miners came and reached the lower Fraser River. Sexual violence was reported to happen against the Nlaka’pamux women. Gold was mined without Nlaka’pamux communities’ consultation. Nlaka’pamux fishing was interrupted. Nlaka’pamux communities armed to protect themselves, some of them. Douglas ordered one gunboat on the Fraser River and wanted licenses from miners who went to find gold. Having no army, so no force, and asking for help from the British, the British responded to the plea for help: Staking a claim to the Fraser River as part of the Crown. Alas, August, 1858 found Nlaka’pamux communities and the miners at war. Some 36 people (5 chiefs) were murdered, 3 were imprisoned, and unknown others were wounded. 5 Nlaka’pamux communities were burned down by the miners. By August 22nd, a truce was set. Comically, Douglas arrived with 35 armed men from the British government, though the fighting had ended by that point — fruitless pursuit of peace when a truce has been brokered.
Gold changes everything. Britain chose to remove the HBC privileges during March of 1859 with the discovery of gold. Douglas was made governor of British Columbia while on condition of no more ties to the fur trade industry. Although, governor of Vancouver Island at the time. He was inaugurated as governor of British Columbia in — of all places — Fort Langley, then made Companion of the Order of the Bath for work as governor on Vancouver Island. Fort Langley almost became the first capital of British Columbia. On January 6th, 1859, Royal Engineer Commanding Officer Colonel Richard Clement Moody went by Fort Langley en route to Yale. After visitation of the site, he decided a better place would be New Westminster, which became the first capital of British Columbia. With 1866 came the merger of the colonies of Vancouver Island and British Columbia, thereafter, Victoria became the capital of British Columbia. Douglas focused on the welfare of miners and setting reserves, via gold commissioners, for the Indigenous peoples. He, probably, didn’t want a repeat of war, as before, and worked on a land policy inclusive of mineral rights. In 1860, British Columbians wanted a form of popular government. He had to be confronted by the citizens, in other words. Whatever the response, the citizens were not happy with Douglas’s response to them. They petitioned the London Colonial Office in 1863. Douglas, subsequently, retired in 1864; these petitioners may or may not have influenced the decision. He was given the title of “Sir” as a Knight Commander of the Order of the Bath, thusly came to be known — to the plains-folk of the land of Fort Langley — as Sir James Douglas of Douglas Day fame. He died of a heart attack on August 2nd, 1877, incidentally the informal birth date of In-Sight Publishing (2012). All information above is publicly available on the “Father of British Columbia.” A governor, a chief factor, a British loyalist or someone tied deeply to the Crown, a latecomer to war needs, a diplomat knowing the influence of material goods to keep communities at peace, a mixed-ethnicity man (European and Guyanese) married to a mixed-ethnicity woman (First Nations and European) in an inter-ethnic union, someone opposed to popular democracy in favour of a form of ‘democracy’ more closely resembling timocracy or rulership by those who own land. Neither entirely evil nor wholly good, a mixed man of mixed heritage with mixed morals leaving a mixed legacy as “The Father of British Columbia.”
[1] Gallery 204, Kube Gallery, Berga Gallery, Barbara Boldt Studio, Jelly Digital Marketing, Fort Photo Images, Photography Elements, Fort Gallery Artists Collective, Fort Langley Artists Group, Elaine Brewer White Studio, The Neighborhood Art School, FREE iWork PAGES Templates, Old Dog Dons ~ Fort Sketches, Van Gogh Painting & Restoration, K’wy’i’y’e Spring Salmon Studio, Susan Galick Fine Art Studio, The Pencil Studio, Artist Linda Muttitt, and Susan Falk — Artist.
[2] Wisteria House in the Fort, Cranberry Country Inn B&B, Princess & the Pea B&B Langley, Fort Langley Camping, Vacation rental management, Lifty Life Hospitality.
[3] Trading Post Brewing Taphouse & Eatery, The Fort Pub & Grill, Wendel’s Books and Cafe, Mangia E Scappa Italian Foods, Seasons Fine Supplements & Juice Bar, lelem’ Arts & Cultural Cafe, Little Donkey Food & Drink, Rail and River Bistro, Saba Café & Bistro, Republica Roasters, Blacksmith Bakery, Beatniks Bistro, Planet 50’s Cafe, Into Chocolate, The Fort Wine Co., Bobs Growcery (Veggie Bob’s Kitchen Café), Lee’s Market, and Subway.
[4] RE/MAX Award Winning Service, Royal LePage Sterling, RE/MAX — Dean Hooseman, RE/MAX — Gloria McGalliard, Royale LePage- Lisa Bakx, Mortgage Professional Nadia Causley, Ivory Accounting and Advisory Services (formerly de Verteuil & Company), Coast Capital Savings — Fort Langley, Ivory Planning Group, Stocking & Cumming, CA, The Paper Clip Bookkeeping, and Nadia ~ Mortgage Services, Stocking & Cumming — CPA, Business Accounting Langley.
[5] Floralista Flower Studio, Niche Boutique Florals, Ivory Bridal — Dresses, Fort Lang Foto, Country Lane Antiques, and Rempel Mercantile.
[6] The Fort Finery, Gallery Beads and Gifts, Chuckling Duckling Farm, Peridot Decorative Homewear, Floralista Flower Design Studio, Blueberry Meadows Interiors, Sxwimela Boutique and Giftstore, Watermelon Tree Baby & Kids, Kizmit Gift Gallery, Bella & Wren Design, Treasure Landing, Fort Langley Cyclery, The Fort Finery, Cranberries Naturally, Floralista Flower Studio, The Happy Kitchen, Aimee B Clothing And Accessories, Pacific Bottleworks Company, DDBooski Clothing, Dove Coterie, A Quilted Stitch, Bagheera Boutique, Roxanns Hats, Diana’s Sheepskins & Gifts, Roxanns of Fort Langley, Aimee B Clothing, I.D. Salon, SuCasa Spa & Laser Hair Removal, ThriveLife Counselling & Wellness, Pharmasave Fort Langley, Incrediball — The Core Store, Fort Langley Dental Office, Fort Family Chiropractic, Evergreen Chiropractic, Fort Physio Clinic, Fort Sport and Family Physio, Health Roots & Reflexology, Hardman Acupuncturist & TCM, Fort Langley Massage Therapy, TAP True Aromatherapy Products, Integrated Health Clinic, Fort Langley Colonics, Rees Personal Training, ID Hair Salon, TinyKittens Society, and Fort Langley Colonics.
[7] Fort Langley Community Hall, Fort Langley Spirit Square, B.C. Farm Machinery Museum, Langley Centennial Museum, Heritage C.N. Rail Station, Fort Langley Firehall #2, Fort Langley Golf Course, Redwoods Golf Course, Pagoda Ridge Golf Course, Double Header Sport Fishing, Fort Langley Air Floatplane Tours, Mountain View Conservation Centre, Park Lane ~ Bedford Landing, Dogwood Christmas Tree Farm, Trinity Western University, Fort Langley Evangelical Free Church, Living Waters Church, Fraser Point Church — Meeting Place, St George’s Anglican Church, United Churches of Langley — St. Andrew’s Chapel, Vineyard Christian Fellowship, Fraser Point Church Offices, Jubilee Church, and Fellowship Pacific, Brae Island Regional Park, Fort Langley Cemetery, Fort Langley Veterinary Clinic, Waldo & Tubbs Pet Supplies, Strands Bead Company, Spacial Effects Design Inc., Thunderbird Show Park, Dogwood Christmas Tree Farm, Devry Greenhouses, Cedar Rim Nursery, Krause Berry Farms, Driediger Farms, Fort Langley Dental Office, Fort Langley Locksmith, Expedia Cruise Ship Center, Goretti Faria — Family Therapy, Fort Langley Childcare, Fort Langley Web Design, Paper Clip Bookeeping, Stirling Noyes | Design and Marketing, Maven Fort Langley, Fort Horseless Carriage Service Ltd., Spacial Effects Design Inc., Custom Line Homes, Coast Pro Contracting, Site Lines Architecture, Special Effects Interior Design, Fort Fabrication and Welding Ltd., Fort Langley Lumber, Cassian Contracting, B&D Excavating, Local Musician John Gilliat, Heritage Music School, Red Stone Alley Blues Band, Cascades Casino, and Krazy Bobs Music Emporium.
[8] Seyem’ Qwantlen Business Group, Fort Langley Youth Rowing Society, Fort Langley Community Rowing Club, Fort Langley Canoe Club, History of Fort Langley, History of the Albion Ferry, Langley Weavers and Spinners Guild, Biodegradeables ~ Organic Recycling, Eric Woodward Foundation, The Fort Langley Project, Fort Langley Community Association, Langley Heritage Association, Fort Langley BIA (Dissolved), Fort Langley Canoe Club, Fort Langley Canoe Club Paddle Pushers, Fort Langley Canoe Club Sun Dragons, Fort Langley Canoe Club Fraser Dragons, Fort Langley Canoe Club Spirit of a Renegade, Fort Langley Canoe Club Dragon Spirit, Fort Langley Canoe Club Dragon Alliance, Fort Langley Canoe Club Women on Water, Fort Langley Canoe Club Chicks Ahoy, Fort Langley Canoe Club Kindred Spirits, Fort Langley Canoe Club Fort Fusion, Fort Langley Canoe Club Fortified, Fort Langley Canoe Club Vikings, Fort Langley Canoe Club Fort Fury, and Fort Langley Canoe Club Abreast with Fortitude, Fort Langley Canoe Club Dragonflies, Fort Langley Canoe Club — Kayak, Cranberry Festival, Bloom Designer Market, Fort Langley Mayday Parade, Historic Fort Half Marathon, St. George’s British Motoring Show, Fort Langley Celebration of the Arts, Chief Sepass Theatre, Fort Langley Farmer’s Market, The Fort Wine Company, Circle Farm Self Guided Tours, Double Header Sport Fishing, and, formerly, the Albion Ferry (before 2010).
[9] In the recent years, the infamous fights happened between prominent Kwelexwelsten, Kwantlen First Nation artist, Brandon Gabriel (Brandon Gabriel-Kwelexwecten) — and owner of Well Seasoned gourmet foods inc. (2004-) and former Township of Langley Cllr. (2014–2018), Angie Quaale — and developer and Cllr. Eric Woodward.
[10] Mayor Jack Froese, Councillor Petrina Arnason, Councillor David Davis, Councillor Steve Ferguson, Councillor Margaret Kunst, Councillor Bob Long, Councillor Kim Richter, Councillor Blair Whitmarsh, and Councillor Eric Woodward.
[11] “Addendum on Wagner Hills Farm Society/Ministries,” “Municipal Case Study: British Columbia and Permissive Tax Exemptions,” “Suffering’s Fortress — Not Bad or Lost People, But Bad and Lost Theology,” “The Fantastic Capacity for Believing the Incredible,” “The Message of William Marrion Branham: Responses Commentary,” “Freethought for the Small Towns: Case Study,” and “Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution.”
[12] Knight Commander of the Order of the Bath.
[13] All hyperlinks and publicly acquired information available here.
[14] Fort Langley celebrates Douglas Day in honour of Sir James Douglas.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/13
Canadians, based on research published as recently as March, 2021, disaffirm or reject non-scientific ideas or mythologies posed as literal truths vis-à-vis biology. Most Canadians – 57% – affirm “human beings evolved from less advanced forms of life over millions of years.”
This statement exemplifies a scientifically educated and empirically healthy country. The education system has worked, especially when compared to most other countries in the world – even if simply moving across the Southern border.
However, or “but,” the social and political fight will continue with the fervently religious – mostly, except for David Berlinski – wanting to introduce creationism into the formal curriculum of the young.
Duly note, for those without a basic knowledge of scientific principles or modern scientific processes, none of this has gone through rigorous peer-review at highly educated and qualified levels. Even if so, not in a standard sense, it’s problematic.
Apparently, the spread of misinformed views has continued more into the general public, not on the scientific facts ground, more on the teaching grounds. Over the past two or so years, Canadians have incrementally moved towards wanting creationism taught in school. So, they don’t believe in it, mostly, but want it taught in the schools, generally.
The original idea behind Intelligent Design and creationism was precisely this wish – to innervate the school systems without scientific evidence, but with religious ideology. There were a large number of court cases in the United States defending scientific education in the biology classes.
It is theology masquerading as science. This has always been the case, including the most glaring case with the “Wedge Strategy” made public, which was a political and social action plan of the Discovery Institute. One is reminded of the failed International Society for Complexity, Information, and Design (ISCID) and defunctProgress in Complexity, Information, and Design.
If the world denies the reality of their reality, then they simply move to create a blanket of make-believe. This is theocratic activity and intent. No doubt about it. Canadians must remain vigilant against it.
According to the reliable national survey, 44% of Canadians consider divine creation of live and the universe worth teaching in the school curriculum. This makes sense if a comparative religions course, and divine creation of the universe has no place in an astronomy or a biology class. The 44% is up six points from November 2019 with a similar survey.
However, 34% of Canadians would not allow teachers to discuss creationism, while 23% are unsure. The support for the inclusion of creationism is unsurprisingly high in Alberta at 53%, surprisingly in Quebec at 50%, unsurprisingly among those without much historical context in general with those aged 18 to 34 at 51%, and among men at 46%. So, women, the old, and every other province get the idea.
Mario Canseco, President of Research Co., said, “A majority of Canadians who identify as Christians (55%) are in favour of the teaching of creationism in Canada’s schools… The proportion drops dramatically among those who have no religion (22%), agnostics (15%) and atheists (12%).”
Creationism has its highest belief in Alberta at 36%, Atlantic Canada at 33%. Then it begins to normalize to national levels in Manitoba at 26%, Quebec at 25%, Ontario at 24%, and British Columbia at 22%.
The fight against theocratic incursions and ignorance continues in Canada, too.
With files from ResearchCo
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/13
From the belief in prayers as an efficacious form of solving infection of a virus or other physical ailments to the active social and political efforts to ram creationism down the public’s throat — primarily done through the churches and creation science organizations in the country, not all religions, honestly, mostly some of the more hardcore Christian religion in Canadian society retains a highly negative impact on all of us.
It becomes particularly pronounced in the midst of pandemic circumstances when ignorant and faith-based lack of caution create havoc for the rest of the population. If death or injurious health by the coronavirus is the personal wish, then this can a respected freedom; however, the harm to others by engagement in public activities becomes another matter entirely. Something of concern to all Canadians, including other Christians who regard scientific knowledge with a modicum of respect.
Read the headlines, examine the articles, look at the criminal cases having to be launched against communities and religious leaders, these are almost always Christian in this country. It’s shameful immorality and proud ignorance on the march to kill and harm themselves and others.
The virus doesn’t care about how many times, “Hail Mary,” is said with sincere faith. It doesn’t care about the prayers, about church service, about the Bible, even about Jesus. Your fellow Canadians care. Because you’re harming yourselves, dutifully without care, and others, unfortunately. Words are cheap in pandemics.
“Sorry,” doesn’t cut it. “Sorry,” doesn’t bring back the dead or return an individual to relative lifelong optimal health. You’re at fault and should be legally and financially liable, for one, and are being lambasted and shamed publicly, for two (rightfully).
A case in point within the most recent news, a church in Courtenay had a retreat, Consumed Youth Conference. It happened between November 19 and 21 at Northgate Church. 350 kids from Grades 6 to 12. One mother Jessica Livingstone, from Campbell River, spoke out about it. Same with Stephani Hyde who has been “indirectly impacted” by the event based on 15 exposures at her daughter’s school with some linked to the event.
Livingstone said, after having seen a video of event, “There are no masks. There are no hand-washing stations. There was no social distancing. You know it was just a bunch of youth and adults basically in a Petri dish.”
“I’ve had to keep my children home from school for the last two weeks and home school them,” Hyde said.
Hyde believes the church owes the community an apology.
It doesn’t seem to cut it, honestly. Religions are given undue privileges in this country, especially the Christian religion. This can be seen with religious exemptions, which become a sort of loop hole for public image managers of the churches.
For example, Northgate Church’s communications manager, Matt Morrison, said, “At the time, the public health order was that this would fall into the religious exemption order, which meant no vaccine mandates were required and there were no capacity limits.”
This is the problem. The churches and said church communities, in general, play, by a first-order set of rules excluding them from restrictions and requirements in a pandemic required of others at different times and places in the country. Why? Then there’s the crocodile tears apology, always.
The church posted a statement on the website, saying, in part, “There is a lot of disappointment across the valley and so for any part that Northgate might have played in that we want you to know we’re truly sorry.”
Your young, and others, were unduly affected by your irresponsibility. It carries the same insincerity in its predictability of image management as, ‘Super sorry ‘bout that, bro.’
“Sorry,” doesn’t cut it. Canadians should re-examine the role of religions in Canadian society when coming into conflict with obvious knowns about science and public health.
It has been continually like this within pandemic contexts, but it has a long history.
With files from ChekNews
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/11
So, you want to be an independent journalist. First lesson: Take a different point of view.
As an independent journalist living in North America, the social and political contexts, and the historical life, of an environment affect you. The narratives can come forward at seemingly random times and different opinions about events become apparent, as opinions are like cells; everyone has them.
As frequent readers of materials in a wide range of content on most continents, excluding Antarctica, by me will gather, I live in a small town called Fort Langley in the Township of Langley known for a fundamentalist Christian community.
When doing field work, I can take different points of view into account. While doing so, these can come into casual conversations. These can be formal dialogues. These can exist as informal, off-the-record discussions over food with members of community.
Trinity Western University is the most prominent university in Canada for private universities, for Christian universities, for Evangelicals. A university with a student population larger than the local community. In this context, it becomes important to analyze.
Examine the fundaments, the basics of the theological community. A community of religious individuals devout, worshipful, Evangelical, and divinely inspired by their theity, Christ Almighty as declared in the Bible. Those in whom “pretty childish” myths — to quote Albert Einstein — are taken as literal truths upon which to live one’s life. Thusly, a community of pretty childish moral stories and, therefore, morality.
At one point, a community covenant was mandatory for all faculty, staff, administration… and students.
In 2018, unfortunate — for them, they lost 7–2 in a nationally infamous court case at the highest court in the land, the Supreme Court of Canada. Upon failing to achieve law school status, they removed mandatory status of the Community Covenant. However, this was only for students, not staff, faculty, or administration.
In this sense, they didn’t remove the authority structure upon which the Community Covenant could be enforced; the students are awash in a theology against homosexual unions with only an affirmation of heterosexual unions, which was the — ahem — crux of the issue for them.
Now, the moral of the story is the morals; they aren’t truly there. In fact, as with the longest-standing president of any Canadian university, of any type, in Canadian history, there was a controversial case. It was former TWU president Neil Snider acting as president for over 30 years and then receiving — well before MeToo — a sexual harassment claim.
In the 2000s, a former employee made a formal sexual harassment complaint against Snider. The former employee did this through the B.C. Human Rights Tribunal. The student newspaper, at the time, claimed the charge was not only against Snider, but also against the university, as a whole, for failing to respond “adequately” to the filing.
Now, bear in mind, Snider lead the university from a few hundred to several thousand students. The complaint was dropped with some promises of changes to the internal systems. Now, the moral of the story isn’t the morals here. Although, the hypocrisy is glaring because this starts with the presumably highest moral exemplar within the university at the time.
In some field work, I have come across some different views on this case. Some students, probably a lot, have zero idea about this case. One current member on the pay roll stated anonymously, ‘Snider was a sexual predator.’ Another former member who knew him noted how his wife or partner had died. They went into a long harangue about the difficulties of it — no doubt. Also, no doubt excuse-making about to ensue. They claimed, “He was lonely.”
A lonely man, therefore, unimpeachable; this gives a sense of the contexts in which authority and theology combine to create a veil of excusing the inexcusable at a postsecondary institution proclaiming itself living in the image of Christ. I don’t recall that parable.
In journalism, the different points of view can give light into the statistical perspectival imagination of a community or present glaring hypocrisies in the midst of obvious truisms. If you wish to pursue a life in independent journalism, you will have more freedom of expression and more consequences; however, often, this will make your path an alone one, assiduous, and finding challenge in challenging centers of unjustifiable power.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2022/01/07
Yahya Ekhou is a human rights activist and writer from Mauritania. He earned a master’s degree in NGO Management. He founded and is the President of the Network of Liberals in Mauritania. As well, he is the head of the Estidama Foundation for NGO Capacity Building in Mauritania. Some distinctions include winning the 2017 Arab Youth Excellence Award presented in Cairo, Egypt, by the League of Arab States and the Arab Youth Council. He frequents international conferences. His autobiography will be published this year under the title Free People Cannot Be Tamed.
Scott Douglas Jacobsen: What is the background narrative in freethought for you?
Yahya Ekhou: Free thought for me is to have the right to express my convictions freely and to correct the notion that atheism is a disease or mental deformity that must be cured.
What I believe is unbelief.
Atheism is an instinct.
Jacobsen: How did your scope of the world and critical thinking widen over time in earlier life?
Ekhou: I belong to a very religious family and have studied the Qur’an and Islamic law. The front of the mosque answered me, go pray and do not ask such questions again.
This answer was the beginning of the research journey, the more you delve into the research, new questions appear.
Do religions unite us or divide us?
All religions say that religion unites people.
But the truth is that it unites believers only.
As for the unbelievers, they are the misguided unbelievers, etc.
They must be cursed and hated because they are infidels.
Until I got to Richard Dawkins’ book, The God Delusion
This book has been instrumental in answering many of my questions
The internet really helped me find information
Because there is a severe censorship of information and books in Mauritania.
Jacobsen: What happened to your nationality? Why? How common is this?
Ekhou: Mauritania has the toughest blasphemy law in the world.
Whereas Article 5 of the Mauritanian constitution states that “Islam is the religion of the state and the people,” which means non-Muslims have neither rights nor citizenship, as it is an Islamic republic like Iran and Afghanistan.
Also, Article 306 of the Mauritanian Penal Code states that “Whoever changes or changes his religion shall be killed and shall not be repented.”
Anyone who leaves Islam will move.
A religious fatwa was issued to kill me, and as a result, demonstrations took place in Mauritania calling for my killing, after I wrote an article on Facebook entitled “Why does God not protect the believers in Him?”
An international arrest warrant was issued against me to take me back to Mauritania.
In addition, my Mauritanian citizenship was revoked.
Revocation of citizenship is a type of repression and silencing of various voices demanding equal citizenship rights that are not linked to belief.
With all this, there is a major international media blackout on what is happening inside Mauritania, for several purely economic reasons.
He cares more about the power of the state than the person.
The type of nationality you hold will determine the degree of attention you will receive from the international media and international organizations.
The interest in Iran and Saudi Arabia can be summed up in one word, “oil.”
Jacobsen: What is the state of Mauritania for ex-Muslims now?
Ekhou: Ex-Muslims live in a very miserable situation, as there are many of them in prisons, and many have been executed.
In the shadow of international silence, because as you know, no one knows anything about Mauritania or cares about it because it is not the focus of the world’s attention economically, culturally or politically.
Jacobsen: As you became an atheist, what were some of the consequences in social and professional life? Did this impact life with family?
Ekhou: The social system in Mauritania is a tribal system, and I belong to one of the largest tribes, the “Tijkant” tribe, which leads the religious trend in Mauritania.
And for this reason, my family tried to kill me and disavowed me. It also tried to kill my sister because she supported me and she is now residing in Egypt.
Now I don’t have any contact with my family.
One of the harshest consequences is that the social institution made up of tribes and state institutions unites, so anyone who criticizes religion or embraces a different ideology or religion or calls for the secularization of the state to eliminate religious laws.
His rights are violated by force of law.
Jacobsen: For the founding of The Liberals Network Mauritania, what is the importance of providing a voice to different, more centrist views, in the midst of a highly conservative Islamic context?
Ekhou: The motive for which I founded this organization is my conviction that rights are not given but taken away.
If you don’t claim your rights, you won’t get them automatically.
Dictatorship societies do not change automatically to democratic societies, for example, Europe is experiencing today’s freedom and rights that thousands of writers, activists and intellectuals paid for with their lives.
I believe in the need to change the situation inside Mauritania for the better.
With the efforts of young people who have become aware that we are in an era that no longer accepts selectivity in giving rights.
Everyone deserves equal citizenship rights, no matter what they believe in. I want Mauritania to be secularized so that the rights are for all.
What I’m trying to do is that it’s not just about what happened to me, but about thousands of activists and young people inside Mauritanian prisons. I’m the only one who has the chance to be the voice of the oppressed inside Mauritania.
I will use my stay in Europe to highlight the situation of freedoms in Mauritania.
The Mauritanians tried to silence me with threats, and even force, only I was subjected to an attempted murder inside Germany.
Because it bothers them to tell the world what is happening inside Mauritania.
Jacobsen: How did you get to Germany?
Ekhou: After my family tried to kill me, I ran out of Mauritania.
It was a long road from Mauritania to Mali, Egypt, then Turkey, and then Germany.
Gaining my freedom wasn’t a path strewn with roses.
Jacobsen: How can individuals or organizations contact you?
Ekhou: I’m looking forward to have contact with any person or organization interested about my story or my country through my personal account on Twitter and Facebook “Yahya Ekhou” or the website of the Liberals Network in Mauritania.
https://liberals-mauritania.org
Jacobsen: Thank you for the opportunity and your time, Yahya.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/10/08
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: Let’s take a step back before the conversation to set a tone, as far as I know, on one of the more established high-IQ rankings, for those who care for such things deeply or have a passing interest, if you parse them, you have the highest mainstream intelligence test extrapolated score at 185+ (S.D. 15) on the WAIS or an IQ test considered, by many, the gold standard at the moment with an accepted verification on a high-IQ ranking. On the alternative tests, Rick Rosner appears to have the most consistent highest rankings on the alternative tests with a large number of scores in the 180s and 190s. The main ranking taken into account: The World Genius Directory. At one slice of time a while ago, all known were examined and presented in some publicly searchable articles. Now, Ashkenazi Jewish heritage individuals, genetically, based on research, seem to have the highest ethnic grouping score. You’re both Jewish. Jewish intellectual achievement seems markedly above the norm of most cultural groups. Intellectual output of note appears much higher on a per capita basis for Jewish heritage peoples with an emphasis on the Ashkenazim out of the Ashkenazim, Ethiopian, Mizrahim, Sephardim, and other Jewish peoples. There’s more to the reasoning. However, this seems like a sliver of the shorthand, to me, especially if you look at the highest scores on alternative tests more closely. This doesn’t negate the impressiveness of all high-scorers’ scores to members of the high-IQ communities who partake of these niche activities and the respect for all individuals by most others within the communities of the high-IQ. Most of the communities may disagree, but respect and provide dignity to one another, while despairing about the state of the high-IQ. Although, whether mainstream tests or alternative tests, there will be some overlapping and other non-overlapping caveats to claims of the highest this-or-that or scores claimed. What does a distinct score on a gold standard test mean to you?
Dr. Christian Sorensen: On the one hand, it means that said score is a fact that certainly represents a higher value than indicated, although it lacks the quantifiable certainty of its limit, and on the other hand, it is a representative-representative, that from the point of view of what a noetic consensus means, constitutes an objective reality.
Jacobsen: How does this impact relations with others in the high-IQ communities?
Sorensen: I think it has a cacophonic effect on their brains, in the sense that it sounds profane to them, and therefore disrespectful and shocking.
Jacobsen: What is the essence of Jewish intellectual life?
Sorensen: The critical spirit that suppresses the spirit of truth, and in consequence, that eclipses the faith in the name of light.
Jacobsen: Why is Jewish intellectual achievement such a per capita outlier?
Sorensen: Because they’re based on a divergent style of thinking, that is essentially unpredictable, and for this reason, escapes the norm.
Jacobsen: How do different Jewish peoples view one another – listed above, e.g., Ashkenazim, Ethiopian, Mizrahim, Sephardim, and other Jewish peoples?
Sorensen: I would say that more than how the different Jewish peoples see each other, it’s the manner in which the Ashkenazis perceive the rest, although at the same time the last prefer not to see the first ones even in paint, who evidently interpret them in a derogatory sense, and from this perspective, as intellectually inferior; matter over which their explanations attribute the cause to ethnic mixtures regarding peoples of Arab and African origin, which subsequently, are going to correlate with lower degrees of cortical thickness evolution at the level of cerebral functioning.
Jacobsen: What controversies have followed the high intelligence score for you?
Sorensen: It has led me to be the creator of the reverse attraction law, which pragmatically speaking, implies being a stone guest wherever I am.
Jacobsen: How have you been followed, studied, and treated as if a laboratory animal growing up and into the present if at all?
Sorensen: With social distancing, due to the risk for the observer of being a victim of cross contamination, caused by the effects of subliminal cognitive manipulation, that could induce on him a loss of behavioral control, and consequently, lead to an idiopathic existential crisis.
Jacobsen: How does higher intelligence help and hinder intimate relationships?
Sorensen: I would rather say that higher intelligence prevents intimate relationships, because it’s a kind of not exhilarating trait (although my wife thinks otherwise), and hinders or obstructs these, by the oversaturation of dissimilar emotional mechanisms.
Jacobsen: What peculiarities of thought come forward earlier in life for you?
Sorensen: The fixed idea around the why of why, accompanied by a feeling of loneliness.
Jacobsen: What patterns of childlike curiosity have continued into the present?
Sorensen: The feeling of being motivated more by unanswerable questions, than by unquestionable answers.
Jacobsen: One bonus question, how many languages do you know and to what proficiency in each?
Sorensen: Twelve languages, with advance level of proficiency in each of them, although I have a preference in favor of some of these, especially in regards to their logical structuring over the ones that are essentially analog. The average time it takes me to learn a spoken and written language, without classes, since I have never taken them because they bore me, and without dedicating myself exclusively to that, is two to three weeks.
Jacobsen: Thank you for the opportunity and your time, Dr. Sorensen.
Sorensen: The pleasure was mine.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/07/09
*Interview conducted June 23, 2020.*
Scott Douglas Jacobsen: Okay, so, there was a reckoning with Me Too. It was Time’s Up. It was a whole host of sub-women’s MeToos within that. What are some of the next steps after this?
Rick Rosner: The next steps probably won’t pertain to me two times up as much as other social movements. MeToo is still happening today. Ron Jeremy, the guy who’s been a porn star for 35 or 40 years, was charged with rape. Several prominent people were charged with raping. Danny Masterson, who I think was on That 70s Show, was charged with rape of a Hollywood producer, was charged with close to half a dozen rapes from 2012 to 2014. So, Time’s Up, MeToo will continue. But more people are focused on, right now, fixing the cops. Because we’ve had a number of notorious murders done by cops. George Floyd, Breonna Taylor, which may be less familiar to you in Canada, but she’s a woman. And I think in Louisville, Kentucky, where three cops were exercising a no-knock warrant.
And I think they got the wrong house or it was just like a supplementary house. And they busted down the door. And Breonna Taylor’s husband had a gun. And a no-knock warrant means the cops don’t have to identify themselves as cops. So, they just kick in the door. The husband took a shot at them and they shot Breonna Taylor like eight times or eight shots hit her. And one cop has been fired, but no cop has been charged in that. It’s hard. Anyway, these things keep happening. Cops being murderous and cops keep avoiding serious charges after the obvious assassination of largely blameless people. So, that’s the thing that people are looking at right now.
Jacobsen: And we’re dealing with a statistical thing here, too, where there will be some false accusations. There will be a small number, but there will be some.
Rosner: What, against the cops or against people?
Jacobsen: Yes, in either case, whether it’s something like a MeToo, or whether it’s something like cops.
Rosner: Yes, but okay, so, because there are also cops who’ve been killed for no reason, David, I forget his last name. Cops have been killed during these, at least half a dozen cops have been killed. Might be much higher than that, like 20. I haven’t looked it up lately. Cops who are killed during the protests, rioting.
Jacobsen: And we go to the original question theme. Excuse me.
Rosner: Hold on. One more thing, which is, black people are more than two times as likely to be killed by cops than non-black people. So, that’s that, anyway, go back to your original question.
Jacobsen: Sure. I look at the statistics. I wanted to look for boring bureaucrat, official sources. And the ones that came up were the FBI and the Home Office of the U.K. I believe the research was done independently. I know the Home Office in the UK used a thousand or two thousand cases for this research.
Rosner: Which statistics? Statistics about cops or Me Too.
Jacobsen: MeToo or related to it. But before that became a movement, it was to do with not just violence against women. It was to do with extreme violence against women in the form of rape. And in those cases, they found that only 8% were unfounded. So, I would interpret that as not enough information or the personal side.
Rosner: Yes, I’ve looked at those studies too. I took a bunch of women’s studies in college. I was taught that the percentage of false accusations of sexual assault and related stuff is no higher than for any other crime. And in actuality, you’re only a few percent, no more than 5%. And then I looked at the studies and I found that the studies are more equivocal than that, because it’s hard. Because murder is a very clearly defined crime. It’s not entirely cut and dried, but murder pretty much requires a dead person. Sexual harassment and sexual assault, the whole spectrum from harassment to rape, encompasses more stuff.
And so, when you look at studies and plus different studies have different definitions of each aspect of sexual assault, it’s harder to get a consensus. Also, it’s hard to get a consensus about sexual assault because it’s one of the least reported. Murders get reported. You’ve got a dead body. Robberies get reported. Sexual assaults often have a lower rate of being reported.
Jacobsen: In the cases of murder, the other person cannot respond, in all the other cases the person can respond, hopefully.
Rosner: Yes. But anyway, so, it’s hard to say for sure what the, and also it depends on your definition of what is well-founded.
Jacobsen: To me, these would be as founded as other research into these kind of murky or grey areas of the law and of jurisprudence. But I would say that we do have some data, we have to work with that data. However weak. And so we have that data.
Rosner: It’s tough to lock some of this shit down, like, when cops have historically been bad at dealing with sexual assault. Colleges have been terrible at dealing with sexual assault. When you have changing understandings of what sexual assault and rape are. For instance, 20 years ago, consent that is initially given and then withdrawn wouldn’t have been considered rape in a lot of places. 30, 40 years ago, 50 years ago, 60 years ago, 80 years ago, there was no such thing. There was no legal class of marital rape in most US states. And it only started turning around, I think, in the 70s and 80s. So, things change in our understanding of stuff. What’s his face? Master in none. What’s his name?
Jacobsen: I don’t know. I’m going to agree, but I don’t know who.
Rosner: Yes. So, he’s written on sex and romance and dating. But that didn’t stop him from being accused of being sexually coercive based on this woman who went on a date with him and she felt forced by him. He went down on her. He thought she was giving clear signals that that was something she was especially into. And he faced a lot of criticism. And before everybody kind of decided, I think, that it didn’t amount to rape.
So, he seems to have recovered from that. But that was based on the woman just feeling uneasy about an awkward date. James Franco has been accused of sexual coercion based on him being a movie star. And that guy does all sorts of shit, including, I guess, running acting classes when he feels like it. He would have sex with some of the women in his acting classes and they felt like the power differential was such that it created a coercive situation. He doesn’t seem to have suffered from that. Louis C.K. has had his career destroyed because it came out… well, he destroyed his career through his sexual behavior. It’s not that other people destroyed his career. He destroyed his career because he had a habit of cornering young female rookie comedians and making them watch him jerk off.
Jacobsen: So here’s the question: If we take all of those cases looking at the collective, we look at all of those cases. We take them into account and we compare the 70s, the 80s and the 20th and 21st centuries. What do you make of it? Is it better? Is it worse?
Rosner: It’s certainly better because people have more clues. I remember my friends and me growing up in the 70s. We were all the class of ‘78 and we were just clueless about almost all aspects of sex. We didn’t have sex with anybody except my one cool friend. And then another one of my friends managed to get a girlfriend right at the end, right before graduating high school. But anyway, we were largely clueless. And so, a lot of the bad things we didn’t do sexually; we didn’t do, because we couldn’t get close enough to anybody to have sex. Otherwise, we may have done shitty stuff out of ignorance. Though I do feel that, I had a certain amount of naive, clueless decency. But my ignorance was such that I still might have fucked up and did fuck up.
I don’t think I wrecked anybody’s life through bad sexual behaviour. But, I certainly had sex with various women that were probably not great sex for either person. And even if you’re completely well informed, obviously, you can’t avoid that, sometimes. But we were clueless, is the point. And now, people are wildly unclueless. At least, if they choose to be a part of the world and not like an Incel dickhead, but if you consume enough media, like my wife and I have noticed in the stuff we’ve been watching on Netflix and HBO this week, there are just penises everywhere. Like we’ve been watching a show, which is about wild behaviour among teens. And, dick pics are involved. Remember the old show from 60 years ago? You probably have never seen, but you should remember the name Perry Mason, the courtroom drama.
Jacobsen: Oh, yes, of course, it’s great.
Rosner: Ok, so, Raymond Burr, he usually gets the perpetrator to confess in the last scene. HBO just resurrected Perry Mason. But he’s not a lawyer, yet. I don’t know if he’ll ever be a lawyer. Now, he’s a down on his heels private eye. And we just watched the first episode. I thought it was pretty great. It had a huge fucking penis in it. He’d been hired by a movie studio to catch one of their stars fucking up, so they could terminate his contract because the talkies have come in and his voice is no good for the talkies. He was a silent star. He’s the guy who looks like, Hardy of Laurel and Hardy or Fatty Arbuckle.
And Perry Mason cracks him down to where he’s banging or he’s having a weird kind of sex with this woman and takes some pictures of him and he gets caught taking the pictures. And this fat guy runs down the street after him with his big old Johnson flopping all over the place chasing Perry Mason fully naked. And it’s like when you think of Perry Mason, you don’t think of dicks flapping around.
Jacobsen: But that’s a larger phenomenon. That’s a larger commentary on the pornification of culture.
Rosner: But that’s not porn. That’s gritty. It’s a gritty show.
Jacobsen: That’s nudity. And pornography is about nudity. So, I think some overlap between gritty and porn, and nudity.
Rosner: I’ll fight you on that. They’re just trying to be as gritty as possible.
Jacobsen: I think they’re trying to be as gritty, where “as gritty” means “as porny,” as possible.
Rosner: No. Because it’s not something that the producers of the show would expect you to beat off to. And I don’t think most viewers would beat off to what’s going on. And the show Euphoria, one of the main characters is a trans girl who’s – I don’t know – 16, 17, who has scary sex with people. She picks up hotel room sex with people she meets on the Internet. So, there’s all this stuff that you see. All we had in the 70s were dumb sex comedies where, sweet white boys, guys, who are portrayed as good guys would try to lose their virginity. And now, you’re seeing a more balanced picture of all aspects of sex. Also, people are having less sex, especially young people.
Jacobsen: And if people are having less sex, is there a kind of balance there between what’s portrayed externally in media and how we behave internally in the home?
Rosner: I don’t know. It’s not like the media that we consume shows everybody having sex anywhere. In the 70s, media showed, or at least implied, that cool people had a lot of sex and that you were weird if you didn’t want to have sex. And now, there’s a presentation of people as sex being just one aspect of some people’s lives. Like the other main character on that show is a drug addict, she is largely asexual. Even though, she’s kind of a cute high school girl. Nobody would have been permitted to be this girl on Saved by the Bell, except in maybe a very special episode. And plus, like, I don’t know the last thing Carol and I watched on Netflix was this show called Disclosure, which is about how trans people have finally become reasonably portrayed in media to some extent and to their years of being portrayed horribly.
Jacobsen: Ok. I’m going to play the lawmaker here, and play cop. Ok, great, if we have these shows and you reflect on the past because of the original question, where is this heading? Where is the direction of this now?
Rosner: Yes. Well, you also asked me before, are things better now than before? I said, “Yes.”
Jacobsen: Ok, so, they’re better now looking forward. Are they going to get better?
Rosner: Yes, I think I’ve done with Lance; I’ve done a lot of arguing about trans people.
Jacobsen: Does he think they are mentally ill as many conservative commentators think about?
Rosner: He does. He thinks that being trans. It means having a mental illness that makes you chop off your genitals. But I have to debunk that because of the people who have surgery at all. Only one-half of one percent have bottom surgery. It’s a crazy low number because it’s brutal surgery. And the outcomes are often not optimal. If you have penis to vagina surgery, then you have to work the area afterwards with dildos of increasing size to make sure that your vaginal canal, your surgically created vaginal canal, stays big enough for sex. So, that’s a miserable exercise. And it is surgery that, compared to a lot of surgeries, has a fairly low satisfaction rate. But the good thing here about transness is that most trans people don’t have surgery.
And, I don’t know what the statistics are on people doing hormones. It’s obviously a lot more than people having surgery. But that people feel free to live trans life without surgery, I think is a major step forward. Like, maybe, one of the most famous trans people as Caitlyn Jenner. And she had top surgery. And I think she had surgery to sort of feminize her nose, probably to get rid of her Adam’s apple. But I think she left her dick alone. And that’s a good thing, because you shouldn’t have to go through this horrible butchery to live the life as the gender that you are; that you feel you are. And I think if I were a younger person, there are a lot of options; it’s a range like every other, or hot trans people – and there are trans people who aren’t hot.
But I always felt like I had a better shot with, on a per capita basis. Like, present me to a group of women and present me to a group of trans women, I always felt like my chances would be better with the trans women. And that’s kind of weird and ridiculous, but that’s how I felt. And back in the 80s, I could have at least made out with a very hot trans woman that I knew from the bars I worked at, and also I knew her as a woman at night in bars. And I knew her in the daytime from on campus and at night when she was a woman, she was just super hot. And we were flirting and I could have gone and made out with her.
And I was afraid to because I was worried about the dick that I was going to be around. And now I think if I were twenty-five years old now instead of then, I wouldn’t be as afraid of making out with some hot woman who has a penis. It wouldn’t be that big a deal. And I’d get to make out with a hot woman because that was like a thing I always wanted to do. And, my wife is attractive, but she’s not a fucking 6-foot ballistic redhead. And anyway, so, I think it’s a step forward that trans people can be accepted and don’t have to go to ridiculous lengths to transform their bodies.
Jacobsen: Can we close this on an agreement, the idea that things have gotten better, but there have been bumps in the getting better?
Rosner: Yes. we’re living – Americans, the whole fucking world is living – in a huge bump right now. Coronavirus fucked up everything. In America, we elected a guy who claimed he would be the best president for gay people. He might still claim it because nothing stops him from saying fucking anything he fucking wants, and when Trump was running and also when he said he’d be the best president ever for LGBTQ people, I think he’s claimed to be the best president ever for gay people. And he’s obviously a piece of shit for gay people, and especially for trans people. He’s trying to remove all sorts of protection from them. He’s made it so that trans people can’t serve in the military.
Trump’s administration has been a huge step back in whatever areas he can get his fat little hands-on for trans people and just a certain extent for gay people. He’s a voice of intolerance. So, yes. at the same time, media has fucking gotten a gazillion times better with trans people. And also for anybody who wants to have sex, that doesn’t leave you scarred for life. But Trump himself is a huge step back. He’s been credibly accused of rape or sexual assault or harassment by more than two dozen women. And he got elected despite it. So, yes, it’s a mixed fucking bag.
*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.*
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/04/08
Scott Douglas Jacobsen: Another important part of or side of life together with someone, apart from the idealism, is practical application, simply the enjoyable to the modestly annoying activities of life, e.g., chores to fresh clothes, plain steamed broccoli in a random shack to a spicy roast beef sandwich at Wolfie’s Miami Beach, kale to peanut butter & jelly sandwich, black licorice and hard candy to chocolate fudge cake and Entenmann’s chocolate fudge, or a trip to the dentist to a trip to the beach. The little things, what comes to mind when you think about the little things in a life with a partner?
Mr. Christian Sorensen: She is like king Midas, because everything she touches turns into gold, I always tell her that with her hands she works wonders. For everything, seeks balance and ideal harmony. Though I have never been able to understand, why tends to place all things on the edge of surfaces, I think she does so, because knows how to balance them so they don’t fall off. Has the creativity, to repair everything, and transform it into something optimal. Permanently, orders my mess, but after, I never can’t find anything when I look for it back. Believes we are like Pinky and the Brain. Generally, while I take things very seriously, on the other hand, she reduces the gravity out of them, in order to make me relax. She takes her time for everything, and has an infinite patience, which sometimes makes me nervous. Always, acts very calmly, while I habitually run the engine, with past revs. Says that I walk at a speed, that is impossible for anyone to follow. According to her, normally people reason differently from me, for that motif, they do not give so much importance to things, and which it’s worse, they are not prepared to hear the truth that comes out of my mouth. She has never wanted to change my way of being, although patiently suggests, that I should be more empathetic and understanding, with the rest of humanity, regarding the fact of having ten brains in the same head, and since proportionally speaking, normal people are to me, as they’re in relation to those with mental retardation. I have always said, that she came to this life, for helping the world, but particularly, to correct and help me in order to be a better person. Despite all the atrocities, that has had to live, and of never having received any real and effective help, from human rights and feminist organizations, which apparently only provides assistance to non-Jewish nor Israeli women, matter of which, she’s deeply disappointed, even though has being, a staunch defender of human and women’s rights, I believe is the most resilient person that exists.
Mrs. Sorensen: Here there’s a perfect balance, because he eats and I cook. I do everything, and he writes. He is obsessive and messy at the same time, but has an orderly disorder. Hates getting up early, and goes to bed very late writing. Though uses to talk while sleeping about what he writes, and rests intermittently a couple of hours, awakes recovered as if had slept for hours. Usually he stares into space, and solves mathematical equations, that no one could solve for months or maybe never. Has an extraordinary love and patience with animals, though not with people, since does not resist, that they do not think logically, in front of rationally obvious questions. Believes that everyone can ride at the speed of a Ferrari, while does not realize that humanity travels at the speed of a Vespa. Dresses only in black t-shirts, jeans and sneakers. For everything, he is minimalist, which indeed is a question, that I myself, have learned to apply, because I find, that this is an example, of how he makes a logical and rational sense, for everything. He is an hypochondriac, does not like doctors, nor tolerates confined places or crowds, even though dislikes to be alone. He loves to be outdoors and in contact with nature. Anything someone says, is going to be deeply and semantically processed, in his head, until it is completely shredded, and as if it were an alchemy formula, will appear like an outcome, completely exhausted of meaning, and reduced to the minimal expression of something, An example of the last, was once, when we were dating, and we were walking to eat sushi: he gave a two-hour conference, for explaining me the difference, that exists, between simply loving and truly loving someone. For him, there is only a yes or a no as answer. Never tolerates lukewarmness, nor forgives disloyalty. Always respects, the spaces of others. Above all, seeks the truth and does not bear injustice. He is absolutely convinced, that women are smarter and stronger than men, and that if G_d had gender, he would surely be a woman. For me it is impossible to get bored, because I am always learning new and exciting things from him.
Jacobsen: What are the enjoyable little things a partner should do, in a marriage – both?
Mr. Sorensen: I think, that to be able to guess small details, that she may like or cheer her up, and give them to her as a surprise.
Mrs. Sorensen: The fact of sharing daily activities, with a positive and collaborative disposition, while enjoying each other’s personal achievements.
Jacobsen: What are the annoying little things a partner should avoid, in a marriage – both?
Mr. Sorensen: The fact of not maintaining her order and cleanliness. Not respecting her times and rushing her. Telling things too directly and realistically. Not understanding her language, that’s less analytical and digital, and more analog and creative.
Mrs. Sorensen: It’s important to avoid wondering around with a daily negative predisposition, that leads to getting angry about everything, and thereby breaking the harmony of the home. I shouldn’t interrupt him when he writes, but that is difficult for me to do, since I like to talk to him.
Jacobsen: What are some prototypically husband must-haves in a marriage, the non-negotiables?
Mr. Sorensen: He should always love and protect her, promoting at all times, its development and integral personal self-realization.
Mrs. Sorensen: Fidelity in all its senses, and that I can fully trust him. That he loves me, at the same time that understands my feelings, and supports by being a confident and counselor, all my projects throughout life. That he makes me laugh, with his black and ironic sense of humor.
Jacobsen: What are some prototypically wife must-haves in a marriage, the non-negotiables?
Mr. Sorensen: An absolute unconditionality.
Mrs. Sorensen: A woman, regarding her husband, should have love and always be faithful in every way with him. Contribute and be patient, with a good dose of humor, to the construction of marriage.
Jacobsen: What are some prototypically husband nice-to-haves in a marriage, the negotiables?
Mr. Sorensen: I think that to have the ability to make boring jokes, that is necessary to explain, so that they understand them, and to have a good rhythm for dancing and doing the clown.
Mrs. Sorensen: That every day he is thorough, by having the capacity to surprise me, and to make me happy with simple things.
Jacobsen: What are some prototypically wife nice-to-haves in a marriage, the negotiables?
Mr. Sorensen: Personally and figuratively, I consider pleasurable, for a woman to be estrogenic, and to smell like feminine pheromones, and not something else. In other words, that she assumes herself, in my opinion, for what symbolically she is.
Mrs. Sorensen: When the husband is an epicurean, to know how to prepare his favorite dish, deliciously. This always leaves him with a smile, and it makes his day.
Jacobsen: Mr. Sorensen, what do you find men complain and compliment most about in their wives to their guy friends?
Mr. Sorensen: Generally, men of my age, suffer from what I denominate as fifteen-year-old regression, which leads them to talk, more about their new conquests with adolescent women, than about their wifes, and where megalopotent feats and compensatory resources, such as sildenafil and vehicles of high end, play a preponderant role.
Jacobsen: Mrs. Sorensen, what do you find women complain and compliment most about in their husbands to their gal friends?
Mrs. Sorensen: In my particular case, I have never talked about my husband with my gal friends, nor would I. However, from them, the most frequent complaint I have heard, is that they feel suffocated with their husbands, since they do not give them enough space. Generally they claim to be happy, when he is not at home, or when they do not have to go on vacation together. Some, despite being feminists, complain because their men, do not give them enough money for their personal expenses, to which I usually reply, that if they are so feminist, they should be then more consistent, and spend their own money. Usually when they praise their husbands, they never do it regarding sentimental matters, but only to show off the gifts and comforts, given by them.
Jacobsen: Thank you for the opportunity and your time, Mrs. and Mr. Sorensen.
Mr. Sorensen: Quite so!
Mrs. Sorensen: Thanks to you, for such a pleasant interview, we have laughed a lot answering it.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/17
The International Coalition of Ex-Muslims has been calling on the Australian Government to take action on the case of the Founder of Faithless Hijabi. Zara Kay founded Faithless Hijabi only a couple of years ago or so and has been taken illegitimately into detainment repeatedly by Tanzanian authorities.
The International Coalition of Ex-Muslims has had contact with the Australian High Commission since October of 2020. This was based on concerns for safety. These are legitimate concerns because of threats against Kay.
Nonetheless, she was detained on December 28, 2020, by the Tanzanian authorities in Dar es-Salaam (Oysterbay Police Station) and then released on bail on December 31, 2020. Pro bono lawyers are working on the case in Australia and London to secure safety for Zara.
The International Coalition of Ex-Muslims claims to have a credible source stipulating the charges against Kay are politically-motivated. The source is unnamed in the reportage. However, the claim is members of the Khoja Shia Ithnasheri Jamaat community in Tanzania made the charges.
They are opposed to what they see as the activism, apostasy, and blasphemy of Kay. The International Coalition of Ex-Muslims is requesting further immediate action on the case of Kay for a safe passage out of Tanzania.
Update 5: Australian Government Needs to Act to Get Zara Kay Home.
Update 4: Facts surrounding #JusticeForZaraKay.
Update 3: Tanzania – Drop All Charges against Zara Kay.
Update 2: Drop all Charges Against Zara Kay.
#JusticeForZara #ReleaseZara #FreeZaraKay.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/16
OlympIQ Society was founded on January 1, 2001, by Dr. Evangelos Katsioulis as a high-IQ society with a rarity at or above IQ 175 SD 15 (Wechsler scale)/IQ 180 SD 16 (Stanford-Binet scale)/IQ 220 SD 24 (Cattell scale). This means a theoretical rarity of 1 out of 3,500,000 people out of the unselected general population at a minimum for qualification.* Dr. Benoit Desjardins, MD, PhD is a Physician. Christopher Philip Harding is the Founder of The International Society for Philosophical Enquiry. Entemake Aman (阿曼) is an undergraduate student in physics. Erik Haereid is an Actuarial Scientist. Nathan “Nth” Bar-Fields is a driving force behind Elysian Trust. Rickard Sagirbay is a Turkish author who has written on the soul. You can find these individuals in all walks of life and professional development. Here we talk about the OlympIQ Society and answer some questions about the high-IQ communities.*
Scott Douglas Jacobsen: You have been scoring high on tests of intelligence and joined the OlympIQ Society. I want to focus on some short-form questions here with a reasonable response length. What is the feeling of joining an extremely exclusive high-IQ society versus joining one of more ordinary rarity cutoffs?
Benoit Desjardin, MD, PhD, FAHA, FACR: Being able to join elite exclusive societies is a great source of pride. People like to feel special in their own way, as opposed to being just one of 8 billion people on earth.
Christopher Harding: For me the hope of meeting better people, without of course any certainty.
Entemake Aman (阿曼): The IQ of all members of Olympiq society is between 180 and 190! We almost represent the highest IQ in the world! It gives me the feeling that there are super-geniuses in it! It’s easy to find confidants, chat with them very happy, relaxed! In the real world, I may never meet people with an IQ of more than 180 in my life. It’s hard to find a confidant and exchange ideas with people in real life. I’m honoured to be a member of Olympiq society. It has given me a lot of things that I can’t get in my life! When I joined Olympiq society, I felt that there was no difficult problem in the world, which brought me a strong sense of self-confidence!
Erik Haereid: I am honoured, but the feeling is not different. Most members are inactive. I think the experience of being members of this society would change if I got to know and communicated more deeply with some of the members. But as an introvert, it’s not that easy either.
Nathan “Nth” Bar-Fields: I joined OlympIQ because I thought it could be a potential recruiting ground for spectacular talent for my company and future projects. I wasn’t particularly interested in being known as a member myself. In fact, my being a member will likely come as a surprise to many when they read this.
Rickard Sagirbay: The feeling was of satisfaction and joy in terms of being able to locate your peers, intellectual exchange, and further, the posts in the forums are usually of very high quality in regards to scientific conduct. To sum this up a higher quality of conversations and gain new knowledge. Of course, if you join a society with ordinary cut-offs as you put it, then the conversations and intellectual stimuli will usually be at the same level as well.
Scott Douglas Jacobsen: Do you feel part of a community in joining such a society as OlympIQ Society?
Benoit Desjardin, MD, PhD, FAHA, FACR: I am a member of many societies, most of them scientific societies. Each society regroups people of similar training or skills or interests. Each society is a community exchanging information on specific topics of interest. I feel part of many different small communities.
Christopher Harding: Yes, but again one must be cautious, since individuality is an offsetting factor marred by the constraint on numbers: And of course one can never know the outcome in advance let alone have any hope for optimization of any proposals.
Entemake Aman (阿曼): I think it’s a part of my community, because it’s more interesting for people with similar IQ to exchange ideas! If we have a party in the Olympiq society in the future, it will be even better! It’s one of the greatest honours of my life for me to join Olympiq society! How exciting and proud it is to be in the same community with some of the smartest people in the world! I hope this community has a group chat app that can be easily contacted. If so, it would be better!
Erik Haereid: Well, no, not especially. But I hope to feel that way in the future. The community needs an icebreaker; a proactive, extrovert person that can handle and accept the many different personalities and attitudes. I am certainly not that type, unfortunately. It’s about feeling safe and invited, too. And about meeting in the center of joint ideas and thoughts. The community needs a leader that can handle the members, and respect and exploit each one.
Nathan “Nth” Bar-Fields: As far as I am aware there is no community to speak of. No group discussions for members or interactions of any kind. It’s just a vanity page.
Rickard Sagirbay: Yes, I do.
Scott Douglas Jacobsen: If the general view is most of the societies function as directories of members or social societies, what is the hope for an expanded vision of the high-IQ societies?
Benoit Desjardin, MD, PhD, FAHA, FACR: I think the current vision is just fine. I use high-IQ societies as a source of information on interesting developments in different fields that might be outside my own scientific fields. I also get access once in a while to puzzles that are challenging and offer intellectual distractions from my daily work.
Christopher Harding: Effectively none! One must become conditioned by the reality that life’s selectivity is not determined by a single trait.
Entemake Aman (阿曼): High IQ association can bring us intelligence sharing, communication, networking! Of course, I hope the society can pay attention to talents, help them financially, let them go to world-famous schools, and make contributions to the world with their intelligence above 180, such as winning the Nobel prize!
Erik Haereid: With a broad-minded woman or man in charge that know how to activate a mixture of complex ideas and thoughts, we could get something more out of it than just a directory.
My experience is that most deep thinkers lack sufficient emotional contact to launch a fruitful process, involving people to cooperate and find answers to whatever one focuses on. It’s about an inner emotional balance, that makes you endure other people’s thoughts, opinions and feelings.
Nathan “Nth” Bar-Fields: I’m already doing it with Elysian Trust. We actually are finding and supporting neurodivergent talent in underserved populations. High IQ clubs always say that is what they are going to do but it never happens. Ever.
Rickard Sagirbay: I believe the hope is to try to grow both from an intellectual standpoint of view, and also emotional maturity. I also think it is important to promote the societies further by installing events, dialogues among its members, even meetings, either live or by for example zoom. Also, by talking to you I am already expanding the vision of the societies beyond its borders since it’s going out to the public. My conclusion is that the most optimal strategy in the future, to make the societies grow, is to bring its peers together as much as possible, thus engaging them to come up with new ideas, also being able to recommend other potentially qualifying members. The societies that are the most successful in this endeavour, might be the producers of future Nobel laureates.
Scott Douglas Jacobsen: What are some practical examples of things high-IQ societies can do now – to help solve some worldwide problems?
Benoit Desjardin, MD, PhD, FAHA, FACR: Worldwide problems won’t get solved by extraordinarily smart people. They will get solved by teams of very smart educated people who have devoted a few decades of their lives working on a very focused area or problem. High-IQ societies could help by promoting scientific literacy and critical thinking abilities, two areas in very short supply in the world today (especially in the US).
Christopher Harding: No: Solutions are always embedded in the context which gives rise to them; rising out of the context is always a bit of a stretch!
Entemake Aman (阿曼): Tao Zhexian has an IQ of 180 and won the fields award. Da Vinci and Descartes also had 180 IQ, also made a famous thing! I think Olympiq society should be paid attention to by the world. The high IQ association should receive donations from the society or help from big men. It should give those learning resources with IQ above 180 to go to the top 50 famous schools in the world, and let them make contributions to the world and give full play to their IQ above 180! If you have this idea, please contact my box: entemaholmes123@sina.com.
Erik Haereid: Traditional science is based on empirics, and is to a lesser extent a tool to create ideas than proving or disproving theories; the culture is quite strict. It’s a stimulation of existing experiences rather than an inspiration to new ones. We need more creative ideas concerning human development, even though they today seem impossible. We need to pinpoint common goals that give all humans opportunities and prosperity. And to depart from conservative ways of forcing humans into inconvenient collaborations, which frequently is a consequence of social polarization and hierarchization. Establishing such goals and ideas, is one thing members of high IQ societies can do.
Every war and conflict is based on some individual internal turmoil, some self-contradictory thoughts and feelings about how things are and should be, and the reactions shape the future. To create ideas and feelings that make everyone see that the optimization of their lives is based on win-win and not win-lose situations, could and should be a task and an obligation for the very intelligent ones.
The future self-images, individually, as groups and globally, are more than anything else the most important issue as to human evolution. If you are in balance with yourself and your surroundings, you will act optimal and effective. Our self-perception, in every way we picture ourselves, is basic for our drives, needs, plans and actions. When people are more concerned about titles and achievements in the context of what other people like and adore, because their drive is based on being adored, because they lack being adored, we are in a nihilistic circulation. We need to be loved and recognized, not because we replicate but because we are different from each other.
Nathan “Nth” Bar-Fields: Become an actual proprietary think tank would be the simplest. However, that will require something more than just IQ as a screening tool for participation. Social intelligence—or rather its lack thereof—will result in such an endeavour failing epically, if it isn’t screened for in its participants. It’s just impossible to do anything productively collaborative without that ingredient, no matter the average IQ of the group in question.
I have other ideas but I’d rather execute them through Elysian Trust, as I know they will actually manifest that way.
Rickard Sagirbay: That is a very solid and interesting question indeed Scott. I would argue, that some of the main objectives could be to try to broaden the perspectives of the masses. This could be done in a variety of ways, such as trying to get more relevant and true information delivered out to the public, based on the latest science. Being more active in media campaigns and interviews, as now. I think the intellectual communication and possible brainstorming among its members, is of uttermost importance. To come up with ideas on how to reach influential people. What other alternative ways of the education system could we contribute to creating for the future? What is the value of “learning how to learn”?
Scott Douglas Jacobsen: How have you been working to advance some of these wider visions and projects of the high-IQ communities, including OlympIQ Society?
Benoit Desjardin, MD, PhD, FAHA, FACR: I have not been working towards that goal. I’m too busy working 100h+/week in my own scientific fields.
Christopher Harding: I have not: I leave this to those who have trays missing in me. Like all intelligent people I lack certainty.
Entemake Aman (阿曼): I will contact Olympiq members by email or Facebook, and I will write on my resume that I am a member of Olympiq Society (IQ180+). If Olympiq society is listed in international magazines and news and is famous in the world, we may have a higher chance to give full play to our 180 plus intelligence quotient to solve the world’s problems! If you can help our world-famous schools with more than 180 IQ, please contact my email: entemaholmes123@sina.com.
Erik Haereid: I have to admit that I have not done much to do that. I write and publish some of my opinions, but do also have some kind of infuriating approach that some don’t find appealing. I have to improve that. It’s about finding one’s personal expression that preserves yourself and suits others.
Nathan “Nth” Bar-Fields: Big time. Elysian Trust broke down what were the fundamental things “genius projects” and “geniuses” needed to level up, especially if they came from backgrounds that had little to no resources: Money, professional networking opportunities, academic support, job opportunities, and social support. We created a grant writing service for the money issue and raised a little over $20,000,000 for clients. Our discussion groups—which are all adamant about civility—have resulted in a wide variety of jobs, funding, new companies, marriages, and so on, for members. We actually are a community, although the pandemic has hurt many of us and the organization itself pretty hard in 2020. We are rebuilding and rebranding now, but you can read about it here.
http://www.elysiantrust.org/about-us/
Rickard Sagirbay: Yes, I have been conducting private research and investigations. The purpose of this was to promote intelligence, and brain health by the latest discoveries in Neuroscience. I have been using something called BrainHQ for approximately 251 days, and I accumulated 34.327 points (it’s a lot). This ingenious app was invented by the eminent neuroscientist Michael Merzenich, a winner of the Kavli Prize. I’ve been publishing some papers about this app on my FB page. This is the way I have promoted the ideals of society, by constantly encouraging others to nurture their brains. Further, I have been writing life quotes, poems, and reviews of movies, historical people.
Scott Douglas Jacobsen: Everyone, thank you very much for the opportunity and your time to talk about the OlympIQ Society.
*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.
—
The current full membership of the OlympIQ Society: Dr. Evangelos G. Katsioulis, MD, MSc, PhD, Bart Miles, Laura N. Kochen, D.X.J., Christophe Dodos, Steve Schuessler, George Ch. Petasis, A.F., Jonas Högberg, Mari Takishita, J. W., Thomas B., Jan Willem Versluis, Alexander Prata Maluf, Dr. Christopher Philip Harding, Oliver Q., Wayne Zhang, Martin Tobias Lithner, Miguel Angel Soto-Miranda, M.D., Hever Horacio Arreola Gutierrez, Wang Peng, Takahiro Kitagawa, Andreas Andersson, Lee HanKyung, M.D., Julio Machado, Misaki Ota, Erik Hæreid, Santanu Sengupta, Qiao Hansheng, Dr. Benoit Desjardins, MD, PhD, Wen-Chin Sui, Yaron Mirelman, JMoriarty, Fan Yiwen, Zhibin Zhang (张智彬), Chen Anping, Dr. Yasunobu Egawa, Ph.D., Raymond Walbrecq, Junlong Li(李俊龙, Prof. Vernon M. Neppe MD, PhD, Nth Bar-Fields, Susumu Ota, Li Shimin, Marios Prodromou, Rickard Sagirbay, Dan Liu (刘丹), YoungHoon Bryan Kim (김영훈), W. C., Jo Christopher Montalban Resquites, Entemake Aman, Daniel Shea, Yaniv Hozez, Ζeu Ζoug(宗震), Sio, and Mizuki Tomaiwa.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/16
Some further commentary can come from the public feedback to Wagner Hills Farm Society[1]. In that, the ratings online can be useful. Here, its rating is decent with actual commentary on some online metrics. To Facebook, it is ranked 3.7 out of 5.0. To Google Reviews, it is listed as 4.1 out of 5. That’s not bad. It’s like a decent restaurant.
“Wagner Hills Farm Society: Christian Ministry Posed as Recovery” covered the large swathe of the claims and the implications of its work in spite of the positive guitar-background music, smiles, and presentation of new activities, and spaces.
My concern is the main evidence is testimony, which is terrible, selective evidence, and the unethical behaviour of ministering or preaching & evangelizing one particular religious viewpoint when people are most vulnerable. In the Fraser Valley, or in Langley, British Columbia, specifically, it may not feel offensive to some of the public here.
It may not seem wrong. It may seem right. These people were missing God, missing the Gospel, missing the saving grace of Christ, the Saviour. I get it. Within the religious sentiments of much of the public here, it feels like the right things to have present in the community.
Why not have the evangelization to help heal sinners, while loving the sinner, hating the sin, and bringing them into closer union with God Almighty, Jesus Christ the King? Yet, imagine, if a local group of Satanists did the same, they opened a recovery centre decidedly self-defining, even calling itself, a ministry.
Its intent, at that point, would be the conversion of people to a particular religious viewpoint. It would be more obvious and become a point of public contention, rightfully. Yet, we have some of these Christian movements working to force themselves on the public’s most vulnerable, addicts at low life points. No one makes a mention of it, because it’s the majority, common religion here.
This seems a highly sensitive and charged time of life for addicts or individuals wanting a recovery path. To make this a time at which to attempt a conversion through bible study, worship, prayer, and farm work, which are actual methodologies proposed and practiced at Wagner Hills Ministries, seems immoral, it’s wrong.
The point is to acquire “disciples,” converts, to Christianity. Because we live in a simple majority Christian Township here in Langley, we see this as acceptable. Because we have a conservative culture here, we view this as nothing exceptional and simply shrug with what seems like a vast majority culture, Christianity, but only inches above 50% of the population now.
This should change the sentiment in the public decision-making process. We see some sentiments with the reactions to the pandemic with pretty much, as far as I know, only churches violating the public health orders in the midst of the COVID-19 pandemic. 19 in the Fraser Valley alone, which was only on the last reportage. It could be more and, in turn, repeat violations.
The next largest segment of people is individual Langley-ites without a formal religious affiliation – 42.3% circa 2011 based on Metro Vancouver data. I would apply a similar reasoning to any and all recovery programs, including Alcoholics Anonymous, in the municipality, in the Township of Langley.
Here’s why, a ministry is something based on faith. Programs dealing with mental illness come with medical professionals, training, medications that have been tested through various phases of development, and care, fundamentally, based on evidence.
Some faith-based programs claim additional evidenced-based practices within them. Which leads to the question, why have the faith part outside of individual religious background for the individual when evidenced-based treatment suffices?
Because faith-based treatments, being based on “faith” or based without evidence (the basic definition of faith), don’t work; or if work, then work by accident, because they haven’t been robustly tested in rigorous scientific standards. If they had been tested as such, then they wouldn’t be faith-based; they’d be evidence-based, which is the issue.
A program of evidence-based treatment is not the full extent or purpose of even the best faith-based ministries working with addicts. The intent and dreams are sincere, honest, and wrongheaded, in my opinion. In that, the end goal is to make converts to a particular faith.
As noted, in this particular case, it is the Christian religion. This is where things seem wrong to me. In that, some of the most profoundly effective points of making a point in life come with making the point without the intent of conversion of another person or party.
Similarly, a program with an intent of conversion or making disciples is coercive and, thus, unethical, and should not be supported by public monies, because this is using public tax dollars for a particular religious purpose.
It violates the separation of church and state, fundamentally, and makes a mockery of freedom of belief. Is a belief free if you’re trapped in a context of recovery tied to a direct attempt at conversion through a Christian ministerial program for an entire year?
Matthew Claxton in “UPDATED: Wagner Hills plans expansion for Langley treatment facility” had reportage from 2017, which came from decisions of a different full Council, in part, compared to the current[2]. Many of the same and some different Cllrs., present.
The Council of 2017 voted unanimously – all 9 of them – to support a rezoning bylaw for the expansion of the Wagner Hills Farm Society. The sole purpose was an expansion from 50 to 119 beds. Bear in mind, it costs 100$ per day per bed filled in their capacity. The expansion is for the men’s campus in Fort Langley.
The Wagner Hills Farm Society Board of Directors is Kris Sledding (Chairman), Dan Ashton, Pastor Curtis Boehm, Allen Schellenberg, Kim Ironmonger (Treasurer), and Lanson Foster. Some of these individuals are directly connected to the Canadian Lutheran Church.
The staff is Jason Roberts (CEO & Men’s Campus Director), Tony De Jong (Operations Manager), Gregg Davenport (Program Manager), Stefan Kurschat (Head Counsellor), Dawn Bralovich (Director of Design), Jenifer Wiens (Program Assistant), and Kait Chambers (Care Coordinator).
Such an expansion, it would provide room for some more staff too, presumably. At the time, the first reading and second reading of the rezoning bylaw proposed were approved. Jason Roberts, the CEO, mentioned doing this slowly over the next few years, which would include now. The ALC or the Agricultural Land Commission of the Township of Langley approved non-farm use permit of the expansion at the time.
Roberts considered the overall response from the community positive. He noted Wagner Hills Farm Society has functioned within the community for almost 40 years, circa 2017. They have been trying to acquire the expansion since 2010.
The goal is to tear down an old building and put up a new one. Miranda Gathercole in “Wagner Hills plans to increase capacity at addictions facility” reported on the same progression with some quotes from councillors who happen to be on the current Council too.
At the time, Cllr. Kim Richter questioned if the expansion will alter the rehabilitation method. Mayor Froese didn’t think this would be the case. Cllr. Petrina Arnason asked if a large footprint would be left from the buildings. Cllr. Blair Whitmarsh supported the proposal and the tremendous work and fantastic expansion idea of the facility.
To be clear, Cllr. Whitmarsh is a dean and professor at the largest private, Christian, Evangelical university in the country. The view may be biased. For Richter, Arnason, and Froese, the concerns seemed valid, but too soft.
In personal opinion, and in the view of ethics, the facility does a disservice to the community posed as a service. It feels counter to the sentiments and evidence of the community and the testimonials.
Thusly, of the councillors who asked questions or made points, they missed the mark or made the opposite point to the evidence at hand, i.e., religious-based or faith-based recovery tends mostly to not work. This means: The methodology should be changed to evidence-based from faith-based, the footprint is largely irrelevant, and the work is neither “tremendous” nor “fantastic,” and others should have spoken out against it.
However, recovery programs, like AA, have a huge failure rate, blame the failures on the patients, and only record the successes to bring a sense of success in a sea of failures. Somewhere between 9 out of 10 to 19 out of 20 people fail in AA, so a 5% to 10% ‘success’ rate.
The community is largely Christian and has been since its inception. Thus, the sentiment, the culture, the mores and norms, institutional flavours, and the citizens feel as if Christianity is the default. It’s the proverbial water or air for us.
Yet, Wagner Hills Farm Society or Wagner Hills Ministries, is, as its name implies, a ministry primarily and recovery centre secondarily because, as they put it, the goal is to acquire “disciples,” so converts, to Christianity. That’s the point.
It’s not a ministry; and, I think, the complacency in going with the flow of the stream of municipal history can lead to the coercion into religious beliefs at vulnerable points in people’s lives to Christianity. It’s neither moral nor opaque. It’s transparent and unethical.
As far as I know, Cllrs. David Davis, Steve Ferguson, Margaret Kunst, Bob Long, and Eric Woodward, have not had a chance to comment on this particular case, recently. If this arises in this case or others, their commentary would be helpful, especially as Long worked at Trinity Western University for a long time.
It is the largest Christian university in the country. Also, Woodward’s would be interesting too, because of the several years of business successes, so business savvy, in the past and an opposition to more taxes to the public. Why not focus on taxing such organizations properly?
Some examples might be a public benefits test for places of worship more robustly within the township, as has been argued by the British Columbia Humanist Association and Dr. Teale Phelps-Bondaroff.
Some of the commentary online about Wagner hills is positive, as with Katlin Henry being “thankful for Wagner hills [sic].” David Lemay saying, “This place is amazing. Good staff, amazing food…”
Pat K. saying, “Wagner Hills is the best thing that has happened to me in my life and mostly in my relationship with God and myself, also in my relationship with others especially the difficult people! If your looking for freedom in your life I highly recommend this place. God is at work here big time.”
Brandon Anderson saying, “This place helped save my life, before coming here I was losing a battle with depression and addiction. Taking a year out of my life to get the rest of it back was a no-brainer for me, considering the alternative.”
Vickie Sandover saying, “My brother’s life has changed for the better. I am grateful for Wagner Hills.” Kal Sidhu saying, “In November 2006 I came to Wagner Hills with no idea on how to change my life. I had the Revelation of who Jesus Christ is but I had no foundation in how to live a better life.”
Doug Young saying, “Wagner Hills changed my life. I am grateful for this place every day.” Wayne Montgomery saying, “Life changing.” A Doug Thomas and a Jim Jack – knowing the area, probably real names, funnily enough – gave 5-star reviews (out of 5).
Dave Williams said, “The best life changing program I ever did thanks.” There is, in other words, a positive sentiment about the state of Wagner Hills Farm Society or Wagner Hills Ministries of those coming out of it and then reporting to the public via Google Reviews. Even so, these become selective self-reports with extremes of positivity encouraged in most contexts and so a self-selection bias.
Having worked in the service sector, I understand ethics can go to the wayside in favour of some positive public commentary to improve the business. As in, “You work here. Please give a positive review online.”
I chose not to – in the case of some service work, because of the conflict of interest of working at the company and then this not being a genuine reflection of the external, organically driven customer base. However, what are the chances of this happening for another service sector seen in a recovery, discipleship, Christian ministerial context?
As argued before, it is a coercive environment in which individuals in vulnerable moments in life are brought into a discipleship context. They are looking for any lifeline.
This is coercive because of the taking advantage of individuals in vulnerable circumstances and then putting them in a discipleship program rather than recovery without coercion of a faith or religious belief system. Then this gets praised as tremendous and fantastic work by some councillors while other comments miss the point entirely – the ethics.
Alternative secular, non-coercive programs exist and can be built and implemented to serve all of the community rather than only some of the community strongly tilted towards the Christian community – non-biased evidence-based recovery is the necessity for addicts and recovering alcoholics, not Christ, discipleship, or other faith-based methodologies and philosophies.
The negative commentary can come out too, as in Troy Cross:
The
place was a slave camp the 2 times I was there when I didn’t know better. Thank
God for discernment. I had to learn the hard way but it taught me lots going
through that HELL Hole! It is abusive and very controlling. A religious prison.
Put a dog collar on people and teach them to obey! Once you remove the control
and dog collar you will be right back where you started! Men trying to control
other men. It was horrific to say the least! If God through the Holy Spirit
cannot do the work no man will be able too.
Religious slave camp!
I have way more stories I could share but I won’t. I’ve given a basic summary
of what was going on there.
Military Jesus the Slave Master is their version of God.
The place was majorly missing Loving Kindness and is very deceptive. Religious
people will love it tho! 🙂
I hope they get a wake-up call and change. Seriously!
‘Lois’ too:
No real focus on recovery as the avoidance of matters pertaining to addiction doesn’t heal one of their addictions. Their committal to healing truly does vary upon the personality of the individual involved. If they anticipate hardship of any sort on their end they would rather kick an individual out of the program rather than work through it with them … even if that person hasn’t broken the rules. Free labor/slave labor anyone? If you’re up for that then jump on board with Wagner Hills Women’s Campus! They’re the pro’s at proclaiming their faith but failing to actively live it out. Truly shallow place where they try to divert attentions and employ unskilled staff who try and enrage and depress their clients back into active addiction. Guess what? It’s not going to work!
Those are articulate considerations without clear refutation akin to the positive commentary without clear refutation because these are self-reports or testimonials. Testimonials are the central theme of advertisement and marketing of Wagner Hills Farm Society/Wagner Hills Ministries.
It’s a weak basis for decision-making. What is the evidence to support the claims? What is the comparison? What secular, evidence-based alternatives exist here? A.A. or Alcoholics Anonymous has a well-publicized, in professional and not public, circles failure rate of 92% to 95%/success rate of 8% to 5%.
Some counter-commentary has been polemical against the range of percentages, but it’s based on a professional re-analysis of statistics and studies given out before.
Controversial psychiatrist Dr. Lance Dodes in “Review: The Sober Truth – Debunking the Bad Science Behind 12 Step Programs with Dr. Lance Dodes” said:
AA started in the 1930s, when Bill Wilson wrote Alcoholics Anonymous, it was actually widely panned by the American Medical Association and everybody else. But what happened over the years was there was a remarkable shift between roughly 1935 and 1945.
Bill Wilson encouraged people to join his program, and most importantly, he encouraged those people to talk about their successes. When people didn’t do well, they disappeared, which is still true today. We don’t hear about those people.
But eventually he got the ear of one of the major writers in the country, a columnist, Jack Anderson, who wrote for the Saturday Evening Post.
And he wrote what became a famous article extolling the virtues of AA and saying, “It’s marvelous. It’s a miracle.” And he justified that by talking about several people, individual cases, where people had transformed their lives.
Almost overnight, everybody bought into this…
…People were desperate to find something, and they latched onto [AA] the way people do with a lot of ideas which turn out to be not actually useful, but they’re exciting.
By the mid-1940s, the AMA had reversed its position and [the 12 Steps] became the standard in this country. Many people came to believe that AA was the treatment or the best treatment for alcoholism without any evidence, and that’s been true ever since….
…Now when we studied it in The Sober Truth …. we looked at all those studies and we also tried updating newer studies, and what we found was that if you accumulate all the data the success rate [of 12 Step programs] is between 5 and 8%, something like that.[5]
What is the relation of this Wagner Hills Farm Society consideration to A.A. in British Columbia[3]? Should the public of British Columbia support such non-sense, as seen in the pseudo-psychology of ‘sexual addiction’?
These exist in the same ballpark because of the faith-based histories and, often, foundations of them in spite of advances and adaptations to critiques and controveries.
Often, these programs come with theological or religious constructs behind them, to reinforce them, to then coerce and force them onto the vulnerable sectors of the public.
If care is to truly be care, then it would come without the string of a belief system. It would provide evidence-based care without religion in it. Yet, these programs do this. Another clear example is the sexual addiction industry, which is fundamentally pseudoscientific.
Clearly, it was rejected in the latest inclusions of the DSM. In turn, it is not a psychological diagnosis, so not a psychological construct. Yet, several centres claim to treat ‘sexual addiction’ in the province of British Columbia. Which is to state, they are engaging in malpractice.
Those include Burns Clinical Life Options Inc, Crossing Point -Affordable Addiction Recovery, Cedars at Cobble Hill, Together We Can – Addiction Recovery Centre, Chopra Addiction and Wellness Center, Manifest – Counselling for Men, Edgewood Treatment Centre, Top of the World Ranch Treatment Centre, Garuda Centre, Valiant Recovery Addiction Treatment Rehab Program, Pacific Intervention & Recovery Solutions, EHN Canada Outpatient Services, and Nomina @ Forbidden Plateau Residential Treatment.
Clearly, this comes from somewhere. What communities have had longstanding issues with sex? It is a theological or religious construct posed as psychological; thus, a religious violation of a secular therapy and so an illegitimate attempt at infusion of religion in secular counselling practice.
Dr. Darrel Ray of Recovering From Religion in “Conversation with Dr. Darrel Ray on Christian Fundamentalism and Sex: Founder, Recovering from Religion” stated:
First, sex addiction is a religious construct. It is not a psychological or scientific construct. The reason I say that is in 25 or 30 years of research; nobody has been able to figure out how you would scientifically define and diagnose this notion of sex addiction.
Most addictions are questionable and difficult to define, but we found ways to define some of them. But let me ask you a counter question, “Do you believe in Facebook addiction?”
Okay, people who spend hours after hours online on Facebook. They waste a ton of time. It interferes with their work; it interferes with their life; it interferes with their relationships. Doesn’t that sound like an addiction to you?
And yet, those researchers aren’t concerned about Facebook addiction because sex has a special component to it. So, that’s my answer to the first piece. The second part of the sex addiction piece is, since there’s no science, we can’t diagnose it.
If you can’t diagnose it, you can’t treat it. So, anybody who claims to treat sex addiction is a charlatan; they’re selling snake oil; they should be disbarred. And yet there are people who advertise themselves as sex addict counselors.
They should be disbarred; they should have their license taken away. But it’s a powerful religious lobby. The religionists make a lot of money off the notion of sex addiction. DSM-5 does not have a category of sex addiction in it.
In fact, hypersexuality has even been severely changed and modified because: how do you define hypersexuality? Is somebody masturbating 10 times a day hypersexual? If it doesn’t interfere with his life or her life, then it’s not hypersexual.
But, in the Catholic worldview, masturbating even once makes you a sex addict. Masturbating to pornography makes you a porn addict, even once. I have quotes. I have a video of a Catholic spokesman for the Catholic Church of the United States saying, ‘If you’ve masturbated to porn once, you are a sex addict.’
Simply and purely, we have the infusion of Christian religion, and general theology in fact, into the therapeutic process. It is an attempt to evangelize a secular discipline in a manner of speaking. It’s not working, though. Because it is anti-scientific.
It should be noted. Organizations like Wagner Hills Farm Society acquires funds from the Township of Langley. Thus, this likely happens throughout the country. In that, the annual report of 2016 of the Township of Langley reported $5,307 for “Wagner Hills Farm Society” in its section “Community Halls, Facilities, and Not-For-Profit Organizations”
In the same sections for the annual reports of2017, 2018, and 2019, Wagner Hills Farm Society received $4,908, $4,453, and $4,291, respectively. Naturally, this means a fundamental funding of public funds for a coercive setup for Christian religion, for the making of “disciples,” in the phraseology of Wagner Hills.
The public at large is funding efforts at evangelization by and large with the sideshow of recovery without a true basis in evidence-based practice. Individuals at vulnerable points in life are being coerced into taking a Christian or religious lifeline.
The arguments for Wagner Hills Farm Society/Wagner Hills Ministries come from testimonies or some of the weakest forms of argument for a program. Previous Council, in 2017, unanimously approved rezoning for its expansion in the men’s campus.
In my opinion, they were thinking on the wrong premises and came to the incorrect conclusions. The current Council can change this in the future and expand such considerations into other faith-based domains for general public benefit rather than particular religious – Christian – public benefit.
The community is dominant Christian; however, it shouldn’t run dominantly for Christians.
Two councillors, certainly, have biased histories or active employment with Trinity Western University: Cllrs. Bob Long and Blair Whitmarsh. Both of whom I’ve met, had a meal or few, and enjoy conversation(s). I genuinely like them and got along with them.
Finally, the evidence for such programs is highly suspect, as they aren’t truly data-based or evidence-based, as they note on their ministries website. It’s more qualitative, selective, hence suspect – open to wide questioning. As far as I know, none of this was scrutinized.
Which is on some levels a travesty, we’re dealing with local citizens in vulnerable moments of life. A coercive construct and faith-based methodology is used in it. Then this is given the veneer of something healthy, positive, even “tremendous” and “fantastic.” It’s not, personally, for the aforementioned reasons.
[1] Some of the others include Burns Clinical Life Options Inc., Crossing Point – Affordable Addiction Recovery, Valiant Recovery Addiction Treatment Rehab Program, The Center | A Place of HOPE, BC Teen Challenge – Okanagan Men’s Centre, LIFE Recovery, Teen Challenge BC – Abbotsford Women’s Centre, Teen Challenge BC – Chilliwack Men’s Centre, and Union Gospel Mission Recovery Program.
[2] The current Council of the Township of Langley is comprised of Mayor Jack Froese, Councillor Petrina Arnason, Councillor David Davis, Councillor Steve Ferguson, Councillor Margaret Kunst, Councillor Bob Long, Councillor Kim Richter, Councillor Blair Whitmarsh, and Councillor Eric Woodward.
[3] The public listing online stipulates these places: Abbotsford A.A. District 39, Abbotsford Intergroup Committee-A.A., Dist. 03 Answering Service, District 45 Intergroup, Dist. 04 Answering Service, Fernie Answering Service, Fort St John Intergroup, Kamloops Answering Service, Kelowna Intergroup, Langley Intergroup Office, Mission B.C. 24 Hour A.A. Hotline, Mid-Island Intergroup Society, Nelson AA Intergroup, South Okanagan Intergroup, Prince George Intergroup, Revelstoke Intergroup, Greater Vancouver Intergroup Society, Vernon Answering Service, and A.A. Central Office.
[4] The full answer to the question in “Conversation with Dr. Darrel Ray on Christian Fundamentalism and Sex: Founder, Recovering from Religion” states:
Jacobsen: You have written on “sex addiction.” Is it not a real thing? So, one of the major, or main restrictions, boundaries, borders that are put up, traditionally speaking, by religious texts and subsequently communities, and even societies, are strongly around sex.
So, why isn’t sex addiction a real thing? And what do you see as the main reason for religion in general, especially the Abrahamic ones, to restrict and direct sexual activity of the young especially, and even more especially the women?
Ray: First, sex addiction is a religious construct. It is not a psychological or scientific construct. The reason I say that is in 25 or 30 years of research; nobody has been able to figure out how you would scientifically define and diagnose this notion of sex addiction.
Most addictions are questionable and difficult to define, but we found ways to define some of them. But let me ask you a counter question, “Do you believe in Facebook addiction?”
Jacobsen: [Laughing] Not really.
Ray: Okay, people who spend hours after hours online on Facebook. They waste a ton of time. It interferes with their work; it interferes with their life; it interferes with their relationships. Doesn’t that sound like an addiction to you?
Jacobsen: It does fit some criteria that I would tacitly have.
Ray: And yet, those researchers aren’t concerned about Facebook addiction because sex has a special component to it. So, that’s my answer to the first piece. The second part of the sex addiction piece is, since there’s no science, we can’t diagnose it.
If you can’t diagnose it, you can’t treat it. So, anybody who claims to treat sex addiction is a charlatan; they’re selling snake oil; they should be disbarred. And yet there are people who advertise themselves as sex addict counselors.
They should be disbarred; they should have their license taken away. But it’s a powerful religious lobby. The religionists make a lot of money off the notion of sex addiction. DSM-5 does not have a category of sex addiction in it.
In fact, hypersexuality has even been severely changed and modified because: how do you define hypersexuality? Is somebody masturbating 10 times a day hypersexual? If it doesn’t interfere with his life or her life, then it’s not hypersexual.
But, in the Catholic worldview, masturbating even once makes you a sex addict. Masturbating to pornography makes you a porn addict, even once. I have quotes. I have a video of a Catholic spokesman for the Catholic Church of the United States saying, ‘If you’ve masturbated to porn once, you are a sex addict.’
That’s ludicrous. But not to a Catholic. I have a nice 50-minute talk on the myth of sex addiction. You can see it on YouTube. Google it, it’s right there. There’s a hell of a lot to talk about on that. But the main thing to know is that sex addiction is a religious notion, not a scientific one.
So, women and sex, all patriarchal religions have discovered over centuries that the best way to control people is through their sex and sexuality. I use the term in my book The God Virus, I call it the “guilt cycle.”
But religions, they teach that when you’re 5 or 10-years-old; that sex is bad; that masturbation is bad, touching your own genitals is bad. If you do it, then you’re going to hell: Jesus is watching you.
There’s a voyeuristic God out there that wants to see everything you do and is going to condemn you. I often tell Christians that if you’re a Christian, and you have sex, then you have a threesome with Jesus. He’s watching you the whole time.
Jacobsen: [Laughing].
Ray: So, patriarchal religions, once they realize that, they’ve taught you that your own body is your enemy: I mean look at the story of Adam and Eve. That is a signal that your body is the enemy and particularly women are the enemy.
Women were the temptress; women succumb to temptation. Women tempted men. All those are sins and crimes and all women are guilty of that crime in the Catholic worldview. Also, in the Islamic worldview, and to a somewhat lesser degree, even in Buddhism, Buddhists clearly are misogynistic, and male-dominated, patriarchal.
Hinduism, the same thing. So, you can name the patriarchal religion and control of women’s sexuality as number one in their list of priorities from their worldview. It starts early on with girls being taught about the religious concept of virginity.
Virginity is not a biological concept. At all. It’s a religious concept. So, what we do is we teach girls that virginity is precious, God owns your virginity; in other words, you do not own your own body, and losing your virginity is a dangerous thing.
You must guard it carefully. Of course, on the opposite side, it assumes that boys are out to get your virginity; that you must protect yourself; that you keep your legs together with an aspirin between them. All these messages.
In the purity culture, especially among fundamentalists, but it pervades our whole culture. And when we have people going into our schools right now teaching abstinence only, bull shit, the girls, most of the messages are guilt messages.
Now, why is that important in a patriarchal religion? Because when a child is taught their body is ba, they commit a sin, where they feel terrible about it. “I masturbated this morning, now I feel terrible, what do I do?”
A Baptist reads the Bible and prays. A Catholic goes to confession. A Mormon confesses to his bishop. Do you realize that bishop Mitt Romney of the Mormon church had to listen to 12-year-old boys tell him if they masturbated or not? Did you know that’s a part of the Mormon church?
12-year-old boys come in to get their talking to by the bishop and one of the questions they ask is, “Have you masturbated?” And if you have, “What are you going to do about not doing it anymore?”
This is a 12-year-old boy. They hand them an 8-page piece of literature. I even quote it extensively in my book, Sex and God. They even give them an 8-page a story or metaphor that does not mention the word sex or penis or masturbation, doesn’t mention it once, but the title is, “Don’t tamper with the factory.”
The metaphor is that your genitals are a factory for creating sperm. It’s going to do its thing and you shouldn’t mess with it. Don’t touch your genitals, [Laughing]! And Mitt Romney was giving this thing to people.
To 12-year-old boys, because the bishop in the Mormon church must do that, it’s one of their duties. Nobody said that during the election cycle, that’s for sure, [Laughing].
[5] The question from the interviewer:
Caroline McGraw: Let’s start with the surprising statistic that you share in The Sober Truth which is that AA, the quintessential 12 Step Program, has only about a 5 to 10% success rate. And obviously that’s a big problem, considering that about three-quarters of the residential addiction treatment centers in the US are 12 Step-based. I guess my first question is how did we get here?
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/14
Some news stories in the regular cycle are simply a matter of quaint pleasure or amusement.
Kuwaiti singer, Ibtisam Hamid, has renounced Islam… to convert to Judaism.
Hamid is known as Basma Al-Kuwaiti. She announced leaving Islam and proudly converting to Judaism. From her point of view, she considers Islam a “religion of terror and a religion of hypocrisy, which despises women, oppresses and violates them, and does not give them their full rights…”
That’s highly charged language. She, also, made a political claim with “opposition to – and not belonging to – the Al-Sabah family, which rejects normalisation, freedom of religion and freedom of opinion. I show neither loyalty nor affiliation to them.”
The Al-Sabah family is a Kuwaiti royal family refusing to build ties with Israel, which is seen as an occupation state. Hamid is an Iraqi national born to a Kuwaiti mother while being unable to obtain citizenship because of legal restrictions.
Those legal restrictions prevent the mother from passing nationality onto their children. Bahrain, Morocco, Sudan, and the United Arab Emirates, signed normalization deals with Israel. Kuwait refused until the rights of Palestinians are achieved.
Within the international community for decades, it has been recognized that Palestinians deserve equal rights and Israel is, in part, living and expanding into occupied Palestinian territory by most of the Member States of the United Nations.
In part, Hamid’s move can be considered a sincere change of heart in religious belief and sense of belonging as well as a political act.
With files from MEMO.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/14
Humanists International’s Lillie Ashworth wrote on the vaccine programmes in progress in several countries within a setup of “accelerated development and approval” for several of them, where this amounts to “an unprecedented scientific achievement.”
Ashworth’s concern in “Vaccines sans frontières: the ethics of equitable vaccine distribution” is the separation between the comparatively wealthier countries and the comparatively poorer countries in the world.
For example, if a country does not have sufficient infrastructure, due in part to its financial status, especially as regards healthcare, then the distribution will be inequitable.
International property law and nationalism are the core issues for the ability of the international community to provide equitable access and distribution of the coronavirus vaccines available at present.
Ashworth stated, “Much of the potential vaccine manufacturing capacity for 2021 has already been spoken for. The European Union, together with Canada, the United States, the United Kingdom, Australia and Japan have pre-ordered more than half of the global supply. While the People’s Vaccine Alliance has warned that almost 70 developing countries will only be able to vaccinate 1 in 10 people next year.”
Ashworth quoted UN Secretary-General Antonio Guterres as saying the nationalization, in the sense of turning inwards, vis-à-vis the virus and the vaccines, is futile in the international fight against the global pandemic.
“The more the virus is free to circulate, the more mutations there will be, and the longer it will take for the global economy to recover,” Ashworth wrote.
There are a number of unprecedented facts about the current vaccine unveiling. The first, of course, is the rapidity of its development. Another fact is the distinct demarcations of equitable access based on the income of a country.
Typically, Western and North American nations have higher finances and great medical infrastructure; thus, the access, development, and distribution of the vaccines is far more rapid than in many of the poorer countries in the world.
Additionally, as Ashworth described, “It took years for the antiviral drugs which revolutionized HIV/AIDS treatment in high-income countries to become widely available to African countries. A feat that was only achieved after intensive lobbying by civil society groups and the decision by an Indian company in 2001 to manufacture treatment at a low-cost (today, India continues to supply over 80% of the world’s HIV drugs).”
This rapid development still works through three phases of development for the vaccines to be considered reasonably safe.
Phase 1 deals with some volunteers. This phase assesses the safety of the immunological response to the vaccine and sets some baselines as to the correct dosages. The volunteers, typically, are healthier.
Phase 2 is given to hundreds of volunteers. It examines the immune response looking at volunteers by age, sex, and the like. Those people who the vaccine is intended to help the most. This happens in multiple trials while still within Phase 2.
A comparison group is not given the vaccine to compare and contrast the immune response to the vaccine, as such. It differentiates between possible confounding factors and can show the differences between no vaccine and vaccine cases by different ages and sexes.
Phase 3 is given to thousands of volunteers and then compared to another similar group of volunteers who have not received the vaccine. This creates a robust comparison group of people.
While, Phase 2 and Phase 3 are ongoing; the test volunteers and scientists are blind to who receives the vaccine and who receives the placebos. With the finalization of the trial, the results can show the efficacy of the proposed vaccine. If implemented, so successful, the vaccines are continually monitored for safety in the public domain.
The greatest need is a distribution network or some mechanism by which to implement vaccine rollouts for the international population, such a mechanism exists.
“COVAX, a global procurement mechanism dedicated to ensuring the access to COVID-19 vaccines for all countries, provides a promising example of multilateralism in action,” Ashworth said, “But will this be enough to overcome the impulse towards vaccine nationalism? Notably, the United States has not signed up to the COVAX facility, and vaccine hoarding behaviour by rich nations undermines the initiative by cutting into global supply.”
Ashworth, rightfully, pointed to the human rights inherent in these vaccine issues globally. That is, the right to health. As noted by the World Health Organization, in its Constitution, “The enjoyment of the highest attainable standard of health is one of the fundamental rights of every human being without distinction of race, religion, political belief, economic or social condition.”
Thusly, the ideal is access for all and distribution across the world. The intellectual property law’s being vague is the crux of the matter for Ashworth, who sees the opacity as preventive of the attainment of said rights to health.
A challenge is the market basis for the vaccine program and the development itself. In that, the intellectual property laws can prevent the full distribution of the scientific knowledge behind and about the vaccine to reach an international or global audience in an equitable manner. The prices become standardized by the rendering nations themselves.
“Behind the scenes, a war is currently being waged within the World Trade Organization, where a proposal by South Africa and India to temporarily waive patents on COVID-19 vaccines – supported by 100 mostly low and middle-income countries and endorsed by UN human rights experts – is being blocked by a small group of high-income countries, including Brazil, the European Union, Canada, the United States, Japan and the United Kingdom,” Ashworth wrote.
In turn, those countries with the most financial investment in the vaccine programs around the world have some of the greatest abilities to restrict access to and distribution of the vaccines to countries with far less income, infrastructure, and ability to cope with the blows of the coronavirus seen in even some of the richest countries in the world.
As Member States of the United Nations, the status of a Member State comes with a variety of obligations and responsibilities. 194 countries in the world are officially classified as Member States of the World Health Organization, 193 in the United Nations. Both stipulate international human rights and responsibilities.
Therefore, as stipulated within the Constitution of the World Health Organization, these Member States, or countries with formal membership in the World Health Organization, have duties to fulfill to the international community via the World Health Organization.
Ashworth quotes the UN Committee on Economic Social and Cultural Rights (CESCR) General Comment No. 12 on the right to health:
[G]iven that some diseases are easily transmissible beyond the frontiers of a State, the international community has a collective responsibility to address this problem. The economically developed States parties have a special responsibility and interest to assist the poorer developing States in this regard.
Aptly, General Comment No. 24 deals with intellectual property rights. Those which will not deny access to essential medicines as something necessary to the enjoyment of life and health. In turn, this means fulfillment of this so as to enjoy the right to health, and also the constitutional obligations to the World Health Organization, too. This kind of rights-based analysis could form an M.A. thesis because it’s so obvious and necessary to report on it, as Ashworth has done commendably as an intern at Humanists International.
Her main concern stands as valid and evidence-based, as above, and shows the importance of an international infrastructure for equitable distribution of the vaccines to high-income and low-income Member States alike without barriers due to intellectual property, including the expansion of the construction of multilateral efforts seen in COVAX.
With files from Humanists International.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/14
Apparently, there is an increasing number of prophets emergent in the last couple of years. As there have been a number of self-titled prophets of the gods or a god, or most-often the Abrahamic God, there is an increasing emphasis on making political predictions.
Ruth Graham in The New York Times reported on the proliferation of the ‘prophets’ in the period of the Trump Administration. They are a select group of people within Christian circles.
Those individuals who are part of a hardline Evangelical Protestant Christian movement who believe sincerely in the supernatural powers of their purported prophets.
Those who can see into the future. Those who can make political predictions. Those have some ethereal ability to foretell the future. There is a tendency to promote conspiracy theories amongst these people.
These individuals, interestingly enough, neither offer institutional church life nor a place of life.
“They operate primarily online and through appearances at conferences or as guest speakers in churches, making money through book sales, donations and speaking fees. And they are part of the rising appeal of conspiracies in Christian settings, echoed by the popularity of QAnon among many evangelicals and a resistance to mainstream sources of information,” Ruth wrote.
These are individuals prone to honestly believe in prophetic powers of online ‘prophets.’ One is a 33-year-old Jeremiah Johnson, who predicted former President Donald Trump would win the 2020 election.
As Trump did not win the election, Johnson failed in the prophetic vison of a win. Many others predicted an end to the pandemic by April, 2020. Those failed too.
Graham points to 33-year-old Jeremiah Johnson as one of the many “self-described prophets” who predicted that President Donald Trump would be reelected in 2020 — only to be embarrassed when Joe Biden, now president of the United States, defeated him. Other evangelical “prophets,” according to Graham, predicted that the COVID-19 pandemic would be long gone by April 2020.
AlterNet’s Alex Henderson said, “It is within evangelical Protestant Christianity specifically that the “prophet” phenomenon has caught on in such a big way. Evangelicals are distinct from Mainline Protestants, who range from Lutherans to Episcopalians to the African Methodist Episcopal Church. While evangelicals have strict fundamentalist views and believe that salvation can only come through Christianity, Mainline Protestants tend to be more accepting of non-Christian faiths and are more likely to engage in interfaith activities.”
Allegedly, Graham received death threats when Biden won. Graham said, “I was wrong. I am deeply sorry, and I ask for your forgiveness. I would like to repent for inaccurately prophesying that Donald Trump would win a second term as the President of the United States.”
With files from AlterNet and The New York Times.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/14
In the ongoing saga of narcissism masquerading as humility in the form of some brands and expressions of Christian sects and Christian personalities, a pastor from Alberta has been arrested for violation of COVID-19 public health rules and the orders from the Alberta Health Services.
The violation of the public health order and rules happened for several weeks in a row coming from an outskirts Edmonton pastor. The RCMP came and arrested the pastor at GraceLife Church of Edmonton.
As an aside, this continues to come from churches, not synagogues, in British Columbia: Congregation Beth Hamidrash, Congregation Schara Tzedeck Synagogue, and Congregation Beth Israel, Vancouver, Beth Tikvah Congregation (Richmond, BC), Congregation Emanu-El (Victoria, British Columbia), Temple Sholom, Kolot Mayim Reform Temple, Temple Sholom, Or Shalom Synagogue, Ahavat Olam, Aish Ha’Torah, Center for Judaism of the Lower Fraser Valley, Chabad Centre of Vancouver Island, Chabad of Richmond, Chabad of Vancouver Island, Congregation Har El, Congregation Schara Tzedeck, Eitz Chaim Congregation, Lubavitch of British Columbia, and probably others, do not engage in these behaviours, as far as I know it.
These kinds of actions tend to come from Christian groups, primarily. It may be a matter of demographics, but, even so, it doesn’t seem to come from public secular groups much or at all.
The church, GraceLife Church of Edmonton, is located on Highway 627 in Parkland County. The Alberta Health Services issues a work order on December 17, 2020. This kept going until a closure happened in January, 2021.
Apparently, Edmonton Corn Maze’s parking lot has been full with the church welcoming members every single Sunday. This is the post-request of closure for not wearing masks, ignoring social distancing.
Even further, hundreds were inside, which violates 15% capacity limits. Some ~300 members of GraceLife Church of Edmonton were shown not wearing masks in the video of the services.
The RCMP and Alberta Health Services have been working together to investigate the non-compliance of the rules and health orders by the GraceLife Church of Edmonton members and leaders.
The pastor arrested was James Coates. He was charged with a Section 73(1) contravention of the Public Health Act with violation of capacity limits and non-compliance with physical distancing requirements of the health order.
Mike Lokken, Parkland RCMP detachment Inspector, said, “There are many different discussions and considerations at play in relation to the GraceLife Church and their non compliance… In collaboration with AHS, we have now followed up with escalated enforcement.”
Pastor Coates was given a $1,200 fine, ordered to attend Stony Plain Provincial Court (on March 31), and released with conditions. Some updates to the church website, apparently, downplay the seriousness of the pandemic.
The statement on the website states:
what follows will shed light on our approach to what is being called a “pandemic.” The reason we put “pandemic” in quotes is because the definition of a pandemic was changed about 10 years ago. At one time, a pandemic was defined as an infectious disease that resulted in a certain percentage of excess deaths over and above normal annual averages. The definition was changed in connection with H1N1 to remove this threshold. Ten years ago, COVID-19 would not have qualified as a pandemic. In fact, not even close.
When COVID-19 first appeared, we shifted to livestream and abided by most of the new government guidelines for our gatherings. But when the first declared public health emergency ended, we opened our doors and returned to nearly normal gatherings on Sunday June 21st, 2020. We did so recognizing COVID-19 was much less severe than the government had initially projected. This sentiment was reflected in the assessment of the Premier of Alberta, who deliberately referred to COVID-19 as “influenza” multiple times in a speech announcing the end of the first declared public health emergency.
Concluding:
Death looms over all of us. But there is a message of concrete hope, in the gospel of the Lord Jesus Christ.
In short, many statistics and arguments are proposed via redefinition in a form of denialism of the pandemic because of what they see as a redefinition and the use of the lockdowns and other measures to reduce civil liberties. Then it closes on a soliloquy about the only life being given through the saviour of Jesus Christ.
The short of the long is, more or less, religious conclusions about the need for services and, with some secular governmental conspiratorial additions, so the religious foundations of defying the public health orders, because the ultimate aim is to gather as a congregation and worship God in public.
The main form of denialism made public in the statement is the GraceLife Church of Edmonton authorities don’t consider their collective actions to contribute to the spread of COVID-19.
In contradistinction to GraceLife Church of Edmonton and others, a group of several faiths, Indigenous leaders, and charitable organizations, released a statement:
We encourage our fellow citizens to not merely adhere to them begrudgingly and minimally, but willingly and with an overabundance of care. We pledge to model this ourselves each in our own particular communities as well in ways appropriate to contexts.
The same thing happened in Langley with the Riverside Calvary Chapel and some other churches. They disobeyed the public health order for religious reasons without the side justifications of marginal denialism.
The chief medical officer for Alberta, Dr. Deena Hinshaw, has not commented on GraceLife Church of Edmonton. Hinshaw has reiterated the need to follow the health orders.
Hinshaw, recently, said, “There have been recent events in some faith gatherings that indicate some are not taking these measures seriously… I want to reinforce these measures are mandatory, not optional, and that in Alberta we have made great efforts to make sure that faith communities can continue to meet in a safe way… Those who are not following current restrictions are breaking the law.”
Which is to state, GraceLife Church of Edmonton violated the law.
With files from Dean Bennett and The Canadian Press.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/13
The Greek community in Toronto is in a bit of hot water because of some massive debt numbers coming their way.
They have a debt of $4.5 million. The COVID-19 restrictions due to the pandemic and public health concerns have prevented raising funds. For example, one charitable organization promoting Greek culture in the Greater Toronto Ara wants to sell a property due to financial strains.
The Greek Community of Toronto represents more than 150,000 Canadians of Hellenic descent. Its revenue has dropped by 90%+ with a debt sitting at $4.5 million. Now, by the end of 2021, it will lose earnings of $2 million.
The firs vice president and treasurer of the organization, Nikona Georgakopoulos, stated, “We’re facing reality… These are extremely tough decisions. Nobody on the board wanted to make these decisions, but unfortunately, it’s better we make them now than somebody else making for you… “All of the fundraising events we were able to have in the past we can’t do anymore. Ninety per cent of our revenue is gone right off the bat.”
The organization’s properties include churches and about 40% of its income, while the other approximately 60% of its revenue comes from cultural event, festivals, and Greek schools. With a disappearance of the revenue, and the increasing debt, the Greek community organizations are having to make some of the tough decisions.
With a limit of religious services to 10 people due to the lockdown, it sets a boundary of possibilities for fundraising of some of the religious organizations. Georgakopoulos noted whole buildings are empty, need to be maintained, and cannot be used. It sets limits on the functionality of the public spaces for them.
Georgakopoulos said, “I know the rules are there to protect people from the disease, but unfortunately, from a business perspective, you just can’t make a go of it.”
Typically, the charity can run between 20and 30 fundraising events per annum with A Taste of Danforth as the most prominent. They take advantage of the provincial and federal level grans available to them. However, these do not cover the total expenses of the project.
They may be unlikely to cover more of the expenses with the grants because they’re simply too great. Even the schools, they had about 1,000 students. Now, they have about 100. It becomes another financial shortfall.
An independent advisory committee has formed based on the deliberations of the board of directors to explore solving the financial problems. They proposed selling one of its organization’s properties:
St. John’s & Alexander the Great Cultural Centre (1385 Warden Ave.).
St. Demetrios & Polymenakion Cultural Centre (30 Thorncliffe Park Dr.).
St. Irene’s Church (66 Gough Ave (795 Carlaw Ave.).
Virgin Mary’s Cathedral (136 Sorauren Ave.).
They put out a press release, which stated:
According to our constitution, as board of directors, we have a moral and legal obligation to preserve and promote the Greek Community of Toronto. We have weathered many storms in the past and thrived despite them.
This current situation is unlike anything we have experienced in the past. Eventually, all final decisions will be approved by you.
It is troubling and very saddening to be in a position that forces us to contemplate selling one of our most treasured assets, but the alternative is considerably worse. We hope you agree and are willing to see this through with us. The very survival of the Greek Community of Toronto hangs in the balance.
With files from Farrah Merali.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/13
In Chilliwack, religion in the community and for the school board are factors for consideration in the election cycles. Wits current setup is Board Chair Willow Reichelt, Board Vice-Chair Jared Mumford, Trustee David Swankey, Trustee Heather Maahs, Trustee Darrell Furgason, and Trustee Barry Neufeld, where its former Board Chair is Dan Coulter.
The commentary in some of the news notes a fight between only two sides in spite of four candidates in the running. Apparently, these are in a sort of split around Neufeld. In the past, Neufeld’s remarks have been seen as offensive to a wide range of groups, including the board’s Minister Rob Fleming requesting a resignation by Neufeld.
There is a review ongoing by the province of the board for making the school system an inclusive and welcoming space.
On the split, candidate Brian VanGarderen stated, “Rather than who’s going to be best in the position, it’s one side versus the other. I’m well aware of that.”
VanGardaren is a teacher in Abbotsford who lives in Chilliwack. The controversial Sexual Orientation and Gender Identity (SOGI) curriculum has been an issue in different places throughout the province. For SOGI and Chilliwack, this is an issue here, too.
Candidate Richard Procee argues the SOGI curriculum should be re-evaluated. Another candidate, Adam Suleman, stated that the views of the board do not represent the perspective of the community at large, or Chilliwack.
Suleman is a business analyst and the Treasurer of the SFU Conservatives club. He doesn’t think the board should legislate on religious beliefs because he believes the representation of conservativism of the board is representing religious forms of conservativism. He doesn’t believe in that at all.
“I want to see change in our school district. It’s much needed, and I think a lot of people want to see new faces on this school board. I come from a place of respect for science and respect for people of religious faith. I think they are not mutually exclusive,” Suleman said.
The fourth candidate is Carin Bondar who is a professor at the University of the Fraser Valley and has presented on science in the media for about a decade.
She said, “I take science and make it palatable to all kinds of audiences… I think that my skills of drawing together ideas and presenting them in ways that are constructive, I think those are really good skills for me to use.”
Apparently, there was a small controversy over using the music video of “Wrecking Ball” by Miley Cyrus to promote the teaching and evolution. This blew up into attacks online and billboards. School Trustee Darrell Furgason called the video “soft porn” and then “mocking the creation beliefs of the Christian community,” which is to state the ignorance proclaimed as fact by Furgason’s brand of Christianity.
Bondar stated, “I think that sets such a shameful example, really and truly, let’s stop that… We are growing rapidly out here, and I don’t think that those dismissive views really represent a large portion of our population at all. We’ve very open and diverse.”
With files from Julie Landry.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/12
A central claim of the ritualization of the doctrines of the Roman Catholic Church is the transubstantiation or the creation of ordinary church bread into the body and flesh of a Jewish purported Messiah who allegedly died over 2,000 years ago.
Fundamentally, scientifically, empirically, this claim holds no – ahem – substance; thus, the centralization of this claim in the faith is a failure of both imagination and evidence, so as to render a large portion of the Canadian population engaging in mass benign delusional fantasies.
Those who attend Mass and take a hardline approach, or a sincerely serious belief in the transubstantiation. Behind these beautiful rituals, loving and transcendentalist words and religious poetry, scents, tastes, and sentiments and sentimentalities celebrating the life of a person deemed a God-man, there sits a rather large criminal sexual history.
Crimes of the flesh of the priesthood against the flesh of the young. It comes routinely in the written news record.
Recently, there has been another claim, so an allegation, by a former student who went to a Vancouver Catholic school. They claim a teacher in the 1980s abused him. The teacher was sent to another school in the West Coast based on a confession of preying on boys at an infamous Newfoundland orphanage.
Darren Liptrot has a proposed class action suit filed last Monday in the B.C. Supreme Court. Liptrot claimed his abuser and five others were transferred across the country (as abusers). The claim is being moved from Mount Cashel facility, in Newfoundland and Labrador, to his high school, Vancouver College and St. Thomas More Collegiate (1976-1983).
On the basis of a possible certification of the class action lawsuit, the head of the defunct Christian Brothers and the Roman Catholic Episcopal Corp. of St. Johns could be held liable to sexual abuse charges.
The alleged abuser of Liptrot is Edward English, is former vice-principal, John Kavalec, the Catholic Independent Schools of Vancouver Archdiocese, and the Roman Catholic Archbishop of Vancouver. These are huge names and ma have devastating consequences.
Apparently, the corporations who own and run the two high schools are currently being sued, too. Joe Fiorante, Liptrot’s lawyer, speaking on behalf of Liptrot reflected on the fact of the Christian Brothers, the Catholic school system, and the hierarchs of the Catholic Church knew about the pedophilia and still did nothing to protect the students.
The Supreme Court of Canada refused a recent attempt – in January – by the Roman Catholic Archdiocese of St. John’s to appeal the ruling finding the church liable for sexual abuse at Mount Cashel orphanage. Often, the theology speaks in strong tones about justice.
They don’t want justice; they don’t even want to mete out forgiveness. They want to weasel out of trouble, simple as that. The Roman Catholic Archdiocese of St. John’s is financially liable for the abuse.
Indeed, I have heard claims of individuals thinking the Roman Catholic Church is under attack in this country. Quite the opposite, this country’s citizens and the land’s native inhabitants have been under attack by the Roman Catholic Church for a long time.
The Roman Catholic Archdiocese of St. John’s claimed no ownership of the emotional devastation at Mount Cashel orphanage or the Christian Brothers who ran it. Purportedly, Peter Hundt, the Archbishop of St. John’s, became aware of the lawsuit only recently.
Melissa Godbout who is a spokesperson for the Archdiocese of Vancouver, expressed regret and sadness for those who may have suffered sexual abuse from a person in power. Godbout questioned being mentioned in the suit, as they neither own nor operate the school.
This has been a story rippling across Catholics in the country for years now. It seems, as the Catholic Church continues to bleed members, some of the darker truths are coming out now. Expression of sadness and grief may ring hollow to a large number of people who come from these religious organizations and backgrounds.
These are not isolated events, but international phenomena. The Archdiocese of Vancouver is dealing with its own class action lawsuit against them, too.
As in recent reportage, the Archdiocese of Vancouver has been alleged to cover-up decades of various abuse by members of the clergy. No allegations have been set forth as definitive within a court of law.
A certification by a judge of the class-action lawsuit would mean plaintiff representation of claimants to physical and sexual abuse by clergy between 1976 and 1995. Students from Vancouver College and St. Thomas More Collegiate are making the allegations.
The Christian Brothers ran Vancouver College and St. Thomas More Collegiate. While, they finished operations in Canada in the middle of the ‘90s due to paying compensation to individuals physically and sexually abused by them. Those who entrusted with their care.
Apparently, Vancouver College and St. Thomas More Collegiate reached an agreeable deal with a liquidator.
As for Liptrot, who is 53, he claims his life was derailed after claiming or making allegations of physical and sexual abuse in grades 9 and 10 by a Mr. English of Vancouver College. He had dreams be a lawyer in high school.
However, he claims use of alcohol and cannabis, heavily, after the abuse, which led to a path of addiction. He sought treatment in 2006.
Now, in 1991, Mr English received 13 charges of assault causing bodily harm, gross indecency, and indecent assault, for which he received 12 years in jail. Liptrot learned Mr. English was not in jail circa 2014. At this point, he decided to go after him.
Apparently, 2007 was when a former British Columbia student sued Mr. English, as well as the Roman Catholic Archdiocese of Vancouver, and the Christian Brothers. Fiorante states this case, as many others, was settled out of court.
With files from CBC News.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/12
One member of a British Columbia church wanted to use religious belief as an excuse to not join a cross guard union.
Apparently, the B.C. Labour Relations Board heard from a man from Abbotsford. The particular evangelical sect of the Abbotsford man from Plymouth Brethren Christian Church doesn’t allow socialization outside of the sect.
The union is the local Teamsters. He offered to give finances equivalent to the union dues to charity rather than join the union. The day-to-day lives of the members are highly constrained. A representative wrote to the B.C. Labour Relations Board for the man.
The letter stated, “It is our religious conviction that we cannot join or financially support an employee’s union. This request … is not based on any hard feelings toward any individual or to the Labour organization. Rather, it is based on principles that we have found in God’s Word and as upheld by our church.”
On January 29, the application for exemption was rejected. The Labour Code of B.C. stipulates the exemptions apply to preclusion from belonging due to religious belief.
David Duncan Chesman, Board Vice Chair, stated, “As the beliefs or ‘conviction’ of the church upon which the application relies have not been particularized or identified and as no explanation of their incompatibility with trade unionism has been provided, I am not satisfied that such beliefs are incompatible with trade unionism.”
In fact, the church, Plymouth Brethren Christian Church, enforces a Doctrine of Separation for its membership, which means the rest of the world and the Plymouth Brethren Christian Church community.
In other words, the application gave the believes, but the church gives explicit beliefs for public consumption and internal community enforcement. They find technology, communication, media, and schools, outside of the church community as a negative force for their world.
Socializing with anyone outside of the church is forbidden, streng verboten. The B.C. Labour Relations Board provided some exemptions to some churches in the past, but not this time.
With files from CBC News and Jason Proctor.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/12
The television presenter Saira Khan received a number of death threats when making a public announcement: renouncement of practicing Islam.
She was a panellist for the show Loose Women. She stated that the issue for women with a Muslim-sounding name and an Asian heritage are the assumptions about them.
In addition to the death threats, she received a number of abusive troll comments online too. Her fame arose as a contestant on The Apprentice. She has been on Dancing on Ice and Celebrity Big Brother.
“I feel that by saying this as a public figure, I will no longer inadvertently confuse or unintentionally hurt others of the Muslim faith,” Khan wrote, “People assume that because we have Muslim parents we are practising Muslims, that we have read the Quran, that we fast every Ramadan, that we don’t drink, that we don’t have sex before marriage.”
Her reasons for renouncing Islam included wearing clothes against an accepted dress code, drinking alcohol, and having a boyfriend in a tryst sort of situation. She is of Pakistani heritage. She adopted a child and does not follow Islamic rules on inheritance for her daughter.
On individual Muslims, Khan clarified, “I respect people who have Islam in their lives – some are the most humble people I know… However, I don’t share their conviction. I’ve tried hard over many years, not for myself, but for my parents and the wider family.”
She bases current spiritual values on some of the Islamic upbringing and some other spiritual traditions as well. She was baffled as to how her personal choices in a faith and a lifestyle can so drastically impact the level of hatred in other people.
Khan was, in fact, “contacted by so many women in the last 24 hours documenting their fears for wanting to live their life how they wish… Whilst I like to keep things upbeat and positive, I cannot forget that I as a woman have a duty on my platform to help other women… We don’t need to look the same in order to feel each other’s pain. I feel your pain if you are hurt”
With files from BBC News.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/12
Those churches in British Columbia, as reported in some previous more in-depth articles, that have been violating public health orders may be given an injunction. An injunction sought by none other than Dr. Bonnie Henry or the Provincial Health Officer.
The basic claim is restrictions on gatherings in places of worship is justifiable in a pandemic. If people gather in places of worship for religious services, and then people get sick, then the obvious conclusion is God does not protect believers from the pandemic. If believers follow the orders, then they understand, too, the impotence of God to protect us absolutely.
It’s a sort of a catch-22 situation of losing in either direction. In particular, Henry, who I respect as a public official and an intelligent authoritative person, seeks the injunction via the B.C. Supreme Court, Henry will be there with the B.C. attorney general on Friday – tomorrow (Pacific Time, so Vancouver Time).
The orders are sought against three churches’ leaders. The churches of Immanuel Covenant Reformed Church, the Free Reformed Church of Chilliwack, and the Langley Riverside Calvary Chapel.
B.C.’s provincial health officer is seeking an injunction prohibiting gatherings by three Christian churches that are challenging her orders suspending in-person religious services.
Lawyers for Dr. Bonnie Henry and B.C.’s attorney general will be in B.C. Supreme Court on Friday seeking orders against the leaders of Langley’s Riverside Calvary Chapel, Abbotsford’s Immanuel Covenant Reformed Church and the Free Reformed Church of Chilliwack.
Pastor Lou Slagter is the head of Immanuel Covenant Reformed Church. Elder Nathan Sawatzky, Elder Brent Muxlow, Elder Pete Jansen, Lead Pastor Brent Smith, Assistant Pastor Randy Dyck, Assistant Pastor Rob Lee, and Youth Pastor Cole Smith are the pastoral leadership of the Riverside Calvary Chapel. Pastor John Koopman is the leader of the Free Reformed Church of Chilliwack.
Last week, the province applied for an injunction followed by a response to a petition by churches and some others who want to overturn the public health orders of Henry.
The claim from the court documents is the province of British Columbia is seeking a halting of elders and members from worship at places of worship for any event. The police could detain anyone on these grounds. The discussion seems to revolve around the absoluteness, or not, of the freedoms, the rights of Canadian citizens of British Columbia.
Henry issued an indefinite extension of the orders from November, 2020. This means stoppage of public events to reduce the transmission of COVID-19. The virus sets the timeline for us. Which is to say, as with many things, nature is far more in control. Our job is reduction of transmission via adaptation and vaccination.
Three pastors filed a petition on early January. These were not other faiths or the non-faithful, i.e., the secular, but the Christian in particular and coming from the Fraser Valley, not elsewhere. The petition argues for a violation of the Constitution of Canada, in terms of rights to expression and religious worship, while permitting restaurants and businesses to maintain operations.
The sole purpose is to invert the order for in-person worship, which means Zoom or recordings aren’t good enough. God needs a building and people in it; even though, he’s everywhere.
The province responded, “…no question that restrictions on gatherings to avoid transmission of (COVID-19) limit rights and freedoms guaranteed by the Charter of Rights and Freedoms.”
The province maintains the restrictions are justified. Indeed, “Rights and freedoms under the charter are not absolute.”
If the healthcare systems and infrastructure are unable to cope with the current numbers of patients and corpses having to be dealt with because of the COVID-19 pandemic in the province, then the protection of vulnerable populations – vis-à-vis health – should have protections from healthier populations.
Dr. Brian Emerson, the acting Deputy Provincial Health Officer, stated in an affidavit that the evidence shows COVID-19 spreads better in indoor settings. Those settings in which individuals may stay longer than 15 minutes.
The injunction application stipulated, “Clusters of COVID cases stemming from religious gatherings and religious activities have been noted since the onset of the pandemic globally, nationally and in British Columbia.”
Dr. Henry wrote to the pastors of the Riverside Calvary Chapel and the Free Reformed Church in December. after she became aware of their intention to defy her orders.
Pastor John Koopman of the Free Reformed Church of Chilliwack said the “offer to consider a request from our church to reconsider your order sadly rings hollow.”
However, and contradistinction to the posturing of the pastor(s) at select churches, the documents of the court state faith leaders were widely consulted prior to the suspension of in-person religious services.
Either the pastor(s) at these select churches are a) lying about lack of knowledge, b) claiming special rights and privileges based on their interpretation of the Christian religion over and above all others, or c) are simply malicious, privileged, and stupid. B) seems the most plausible based on public statements.
Under Section 43 of the Public Health Act, the churches can request reconsideration.
The most crucial foundation here is the science about the virus and its variants, insofar as these are known to us. The experts note 18 new variants known detected in the U.K. and in B.C.
The injunction application said, “By contrast, the Attorney General and Provincial Health Officer have provided evidence that transmission occurs in social settings … that there is evidence from British Columbia, Canada and around the world of transmission in gatherings, and in particular, religious gatherings.”
The Justice Centre for Constitutional Freedoms is representing the churches with their lawyer, Marty Moore, who wrote:
Our clients continue to diligently implement health guidelines and protocols to minimize any risk of COVID transmission, and will be providing the court with evidence attesting to the safety of their services
The actions of the government to seek an injunction against these three churches who have brought a petition for judicial review of the public health orders does not appear to reflect a genuine effort to advance public health concerns.
Chief Justice Christopher Hinkson will hear an application for an intervening through the Association for Reformed Political Action (ARPA), which is a Christian advocacy group on the political level. ARPA represents reformed Christians – 165 in the country and 28 in B.C.
Their application stated, “The impact of COVID-19 restrictions on the practice of in-person public worship (including celebrating communion) has been the top issue of concern for ARPA Canada’s constituency since March 2020… That constituency has been profoundly impacted by the orders under review in this proceeding — likely more so than certain other religious groups.”
With files from CBC News.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/05
‘Ayaz Nizami’(Facebook, Twitter)[1] ‘Allama Ayaz Nizami’[2] is a pen name or a pseudonym for Pakistani humanist Abdul Waheed who was charged with blasphemy on March 24, 2017.[3] He was charged with others. ‘Nizami’/Waheed had more than 12,000 followers on social media by most reports (probably, not Facebook).[4]
Where, Waheed’s Facebook profile lists residence in Lucknow, Uttar Pradesh, with a small following of 337 people. It raises questions as to the legitimacy of claims of the threat of Waheed to the State of Pakistan.
This battle has been brewing in a number of countries with flaring in Pakistan in the 2010s against the secular and freethinker community. It’s a one-sided war with the majority of the religious population, the police, the State, the theocrats, and the legal system looking to crush, silence, and kill freethinkers.
It’s based on fear with attempts at control, where, when straight fear of loss of a connection to God or Allah through the corruption of the soul via ‘blasphemy’ fails as a psychological and social control mechanism, the State comes in to enforce ideological control through suppression of dissenters.
That’s why Waheed had to write as ‘Allama Ayaz Nizami’ or ‘Ayaz Nizami.’ As we have all seen internationally, there are continual claims to murder or otherwise harm freethinkers. It’s no mystery.
There’s a fear for livelihood or simply evading jail-time on ridiculous religious charges. Waheed has been referenced in a number of popular and obscure media over the last years between 2017 and 2020.[5]
The Federal Investigative Agency (FIA) of Pakistan, as reported in “Blasphemy crackdown: FIA arrests 2 suspects from Karachi,”[6] arrested Waheed and others. It stated:
According to FIA sources the arrested, Ayaz Nizami alias Abdul Waheed and Rana Nauman, have admitted to having contacts in Holland, USA, UK and Canada from where they got financial and technical assistance.
The suspects were using a Dutch SIM for uploading blasphemous content on WhatsApp. Cyber Crime Circle Islamabad has registered an FIR under section 7/17.
Both the suspects used to upload blasphemous content on various, reports claim.
The crackdown has been launched on strict instructions of Interior Minister Chaudhary Nisar.
Furthermore, Islamabad High Court (IHC) judge, Justice Shaukat Aziz Siddique[7] has also issued orders to take immediate action against social media blasphemers.
I may be one of the Canadian contacts or the Canadian contact based on the correspondence and the efforts to collaborate via an interview to get Waheed’s views out to more audiences. I provided zero financial or technical assistance. Therefore, on the Canadian claim to “financial and technical assistance,” it’s a State lie.
Ironically, the Pakistani authorities have made more press for Waheed & company’s case than ever dreamed for the international secular communities. His and a number of others’ cases have exploded into the international rights scene.
Nonetheless, these orders from 2017 were newer because of the absurd nature of online blasphemy. They exist in cyberspace, not Pakistani territorial space. Yet, as will be discussed, these charges against Waheed and others eventuated in death penalties, as I have been urging for more coverage because of the urgency of impending death with more than 1,400 days in jail.[8]
Waheed is a religious scholar. His specialties are Fiqh, Hadiths, Tafsir, and their principles. He has a particularly potent admixture with expertise in the Arabic language, its grammar and terminology. He was admitted to a religious school after a regular education.
The allegations are that Waheed published translated materials critical of Islam into English from Urdu. Alyan Khan, a Pakistani political author, exposed this. Following this, the social media account material was deemed overwhelming to the sensibilities of the public, according to Pakistani authorities, and then the account was shut down.
Hurr Ali Naqvi in “When Atheism becomes Terrorism in Pakistan” said, “Aftermath of Islamabad High Court ruling on social media blasphemy proved disastrous for Pakistani atheist minority. Hundreds of ‘un-Islamic’ websites were blocked in Pakistan. Several social media pages, groups and accounts of ex Muslim [sic] atheists have also been suspended. Pakistani authorities are warning [the] public to refrain from ‘blasphemy’ in cyberspace or they could face [a] death sentence for ‘insulting’ Islam.”
He described how Waheed never stated anything disrespectful about Islam on social media, so concludes Waheed was jailed for “organizing Pakistani Atheists.”[9][10] That’s an astute point. The issue is an organized front against the theocratic vested interests as represented by the State.
Naqvi made an important point: 40,000 Pakistanis have been killed by terrorism between 2000 and 2016.[11] This seems to make charging and crushing freethinkers as a sideshow from the real travesty of religious fundamentalist killing of Pakistanis, religious and secular alike[12], rather than critical words in Urdu, Arabic, or English critical of Islam online.
“Nobody in my country demands ‘public hanging’ for convicted terrorists, murderers, rapists and pedophiles but they believe that ex Muslim [sic] atheists should learn harsh ‘lessons’ for criticizing Islam. Blasphemy law is often used to victimize minorities and influential religious people use it to settle their personal matters. When someone tries to bring reforms in these controversial and inhuman laws, he also becomes the victim of Islamic extremism,” Naqvi astutely, though bluntly, noted, at the time.
If any writing needed international activism and prevention of a death, then Waheed’s is one now – no question, as my last contact was March 21, 2017, with him.[13] We were to conduct an interview together, which never materialized with responses.[14]
The reason for the non-materialization of the responses/answers to the interview for publication isn’t positive. Between March 24, 2017, and January 8, 2021, he was formally charged with blasphemy in Pakistan, and then, eventually, sentenced with the death penalty alongside others.[15]
There is an international assault on the rights of freethinkers now. It’s a one-sided global war and, in the international freethinkers’ communities’ interests of self-defence, should be made two-sided as a matter of ethical necessity and existential reality.
In spite of being fellow citizens, it continues. In spite of having the same paper and proclaimed rights, it is ongoing. In spite of the declarations by national, regional, and international agencies, organizations, and leading intellectuals and human rights activists, to cease and desist in the maiming, jailing, and killing, the injustice keeps apace.
In spite of the unfairness and injustice of it, even simply violations of common decency, it doesn’t stop. In spite of the open threats of harm and violence, real ones, against freethinkers, it will not halt. Do not expect it as a matter of long-term evidenced principle, internationally, as it has not come for centuries and even recent decades increasing to an extent, the international fundamentalist communities and sympathizers have made themselves clear as their God’s purported voice in the Old Testament.
If we, the global communities of freethinkers, wish for justice and fairness in unjust and unfair circumstances, then we have to make the injustice and unfairness cost those who wish to enact them. Most of the world is a hostile place to us, not by accident, but by conscious choice, i.e., people choose to take us as a threat by mere heartbeats and brainwaves, existence.
If any State, party, or individual, wishes to make an act of human rights violation, as against Gulalai Ismail and Saba Ismail, Mubarak Bala, Zara Kay, Abdul Waheed, Sanal Edamaraku, Rishvin Ismath, Madalyn Murray O’Hair, Junaid Hafeez, Ahmed Rajib Haider, Avijit Roy, Faisal Arefin Dipan, Ananta Bijoy Das, Oyasiqur Rhaman, Niloy Chatterjee, Waleed Al-Husseini, Jaime Augusto Sánchez, Alejandro Gaviria Uribe, Miguel Lorenzo Trujillo, Álvaro Ariza and Jaquelina Ardila, Sergio David Urrego Reyes, Jesús Sánchez, Diego Hernández, Pedro Luís García, Narendra Dabholkar, Govind Pansare, M.M. Kalburgi, H Farook, Alexander Aan, Mashal Khan, Aslam alias Saeen Achhu, Fauzia Ilyas, Carlos Celdran, Naomi Coleman, and countless others, then make it cost them, proportionately.
Bear in mind, some of the above-mentioned are dead now. Which is to implore, make it hurt, while only using physical violence as a last resort in self-defence: That is, make it cost them, at a minimum, something proportional to the human rights violation. If it’s a State, they hate bad international press and pressure from international rights organizations.
That’s one pressure point. Fundamentalists hate being exposed for the absurdity of the beliefs undergirding the claims to moral superiority. That’s another one. Then you can do this repeatedly, over a long period of time, proportionately escalated with their escalations until it stops. This will take coalitions, solidarity, national and international campaigns, and fervent adherence to universalist visions of the Commons.
If things are done above-board through some legitimate secular legal or human rights mechanism, then utilize the institutions and international documents inhering individuals of conscience with particular rights to freedom of expression, and freedom of belief and religion.
It will never stop until it’s forcefully drawn out into the public and made openly ridiculous and untenable, indefensible, which will require international solidarity seen in the likes of Zara Kay’s case, or Mubarak Bala.[16]
Similarly, we have a large contingent of ex-religious organizations, including for ex-Muslims alone: “Central Council of Ex-Muslims, Council of Ex-Muslims of Britain, Central Committee for Ex-Muslims, Former Muslims United, Ex-Muslims Initiative, Ex-Muslims of Austria, Ex-Muslims of Switzerland, Atheist Republic formerly Orkut, Atheist & Agnostic Alliance Pakistan, Council of Ex-Muslims of Singapore, Muslimish, Ex-Muslims of North America, Council of Ex-Muslims of France, Council of Ex-Muslims of Morocco, Ex-Muslims of Scotland, Association of Atheism, Faith to Faithless, Humanistisch Verbond: Ex-Muslims of Norway, Atheist Alliance of the Middle East and North Africa, Council of Ex-Muslims of Sri Lanka, Ex-Muslims of Maldives, Alliance of Former Muslims, Council of Ex-Muslims of Jordan, Iranian Atheists & Agnostics, Iranian Humanist Atheists & Agnostics, Council of Ex-Muslims of New Zealand, Central Committee for Ex-Muslims of Scandinavia,” Ex-Muslims of Kerala, and many others.[17]
There have been moves toward a unified front under the spokesperson, Halima Salat, for the International Coalition of Ex-Muslims.[18] It’s a push out of the Council of Ex-Muslims of Britain web domain, which remains headed by Maryam Namazie who has been a pillar in the ex-Muslim communities for years.
Other examples include bringing the case as a question to the European Parliament.[19] Also, Humanists International[20] covered the case of Ayaz Nizami in “Humanists at Risk: Action Report 2020.”[21] They stated:
Ayaz Nizami is the pseudonym of a humanist blogger currently detained in Pakistan under ‘blasphemy’ allegations. In January 2017, he was among several bloggers and activists accused of atheism or blasphemy that were forcibly disappeared, apparently by state security services.96 When they were released, some reported having been tortured in detention. Nizami and another blogger Rana Noman were accused of Highlighted Cases Ayaz Nizami spreading ‘blasphemy’ online in March 2017. While there were protests to release the ‘disappeared’ activists and bloggers, many others protested against them. Nizami’s arrest was greeted by the trending hashtag ‘#HangAyazNizami’ on social media The United States Commission on International Religious Freedom lists his case.[22]
It’s on the humanist and freethinker radar via annual reportage. The United States Commission on International Religious Freedom covered the case too, which is important coming from them because of the bipartisan and national nature of the organization. Their profile of Waheed states:
Abdul Waheed (pename [sic]: Ayaz Nizami), a Pakistani blogger, theological scholar, and member of Atheist and Agnostic Alliance Pakistan, was arrested on March 24, 2017 in his country for the crime of blasphemy and now faces the death penalty. Waheed was kidnapped by Pakistan security services.
Pakistani media reported that authroities [sic] arrested him for “uploading offensive content on social media,” linking him to sites including “realisticapproach.com, The Free Thnkrz, AAAP, truth.com, CEMB,” and describing them as “admins of the social media pages on which they were both uploading blasphemous content.” The link to his pen name (which was previously anonymous) has now been widely circulated in traditional media and online.This [sic]ensures a risk to Abdul Waheed’s life from extremists prepared to kill to settle “blasphemy” accusations.[23]
Waheed has ample coverage from a number of internationally respected organizations. He is listed as a humanist and sits in Central Jail Rawalpindi.[24] The United States Commission on International Religious Freedom representative for Waheed, Johnnie Moore, stated:
In Pakistan, the freedoms of religion and expression are severely restricted. Anything published or shared that is deemed blasphemous could result in imprisonment and even the death penalty. The case of Abdul Waheed, a Pakistani atheist blogger who penned his views under the alias of Ayaz Nizami, is a prime example of how Pakistan’s laws curtail these fundamental rights.
Nizami faces the death penalty for allegedly uploading blasphemous content on social media about atheism. Dozens have been murdered through mob violence and societal attacks over similar blasphemy allegations. Shortly after Nizami’s was arrested in 2017, the hashtag #hangayaznizami was trending on Twitter, reflecting the lack of tolerance fostered by the government in Pakistani society.
When this first emerged, there was a campaign wishing for his death, specifically hanging, on social media, internationally, which became #HangAyazNizami. The #hangayaznizami Twitter trend happened simultaneously alongside the campaigns in support of him with #FreeAyazNizami and #SaveAyazNizami, too.
Thus, those wishing for his death with #HangAyazNizami may get their wish in the presumed end result of the January 8, 2021 death penalty decision.[25] For writing and the claim of blasphemy, so a religious ‘crime’ charged against a secular individual, he is a political prisoner and a secular writer.
The allegations centred on the translation of material in English to Urdu for www.realisticapproach.org critical of Islam.[26] A website founded by him about irreligiosity. He was the Vice President of the Atheist & Agnostic Alliance Pakistan.[27]
This was confirmed in correspondence with Waheed and in an interview with the President of the Atheist & Agnostic Alliance Pakistan, Fauzia Ilyas.[28] Ilyas noted this was the first organization for atheists, agnostics, and ex-Muslims, in Pakistan.[29]
A nation whose religious demographics are less than 1% Buddhist, Folk Religions, Jews, Other Religions, and Unaffiliated, 1.6% Christians, and 96.5% Muslims, circa 2020.[30]
She stated, “Ayaz Nizami was Vice President of AAAP. He is a blogger who translated materials critical of Islam in English to Urdu for publishing. Nizami founded the website realisticapproach.org, a website in Urdu about irreligon[sic].”[31] There you have it.
Much reportage claims ‘allegedly served,’ and things like this, about serving as the Vice President of Atheist & Agnostic Alliance Pakistan. However, I have on the single best authority the fact of the matter, Fauzia Ilyas, or the President of the Atheist & Agnostic Alliance Pakistan.
Their Facebook page states, “We are FIRST Pakistani organization for Ex-Muslims, Atheists. Affiliated with Council of Ex-Muslims (CEMB) & The International Humanist and Ethical Union[32].”
So, Ilyas founded Atheist & Agnostic Alliance Pakistan in 2012 with her partner. Things became heated with the founding and operations of the organization. She had to leave the country.
While, for Waheed, he was arrested for blasphemy along with three others, where three received the death penalty and one got 10 years’ imprisonment.
Ilyas explained, “When this organization was established, there was a lot of criticism, threats to life, and compromised security. We’re approached by law enforcement authorities. The blasphemy cases were initiated against me and my partner. It left us with the only option to leave Pakistan, so we left and now we’re in The Netherlands.”
All articles and encyclopedic listings can clarify the position as a past tense ownership of “Vice President of AAAP.” ‘Nizami’/Waheed was the Vice President of the Atheist & Agnostic Alliance Pakistan, which means the first vice president of an organization of its type in a 96.5% Muslim dominated society with an in-place, active, and recently utilized blasphemy law.
Fauzia explained, “He was arrested in 2017 by the Federal Investigation Agency of Pakistan because of his views and thoughts over Islam. He used to talk about equality, freedom, and fundamental rights, which is not wrong; but in a state like Pakistan, it’s a crime.”[33]
In the interview, I raised the issue of the prominent and internationally known Ismail family – Saba Ismail (Co-Founder of Aware Girls), Gulalai Ismail[34] (Co-Founder of Aware Girls), Mohammed Ismail (Gulalai’s and Saba’s father)[35], and so on. Ilyas made the point: Criticism of religion isn’t a problem. Human lives are more important than religion.
“They should raise their voices in favour of those who’re in prison and taken just because of their expressions towards Islam. There’s a long list of these people. Not only Ayaz Nizami but also Junaid Hafeez and many others. So people should realize if they won’t stand up for their own rights, no one would ever realize it that how important those rights are,” Ilyas said.[36]
We discussed the other cases of Asia Bibi, Mashal Khan, a “Christian couple… set on fire,” and the problems of Islamists and violent mobs.
Saba Ismail, one of the co-founders of Aware Girls, on ‘Nizami,’ in reaction to the judicial decision in Pakistan, said, “I condemn the decision made by the Pakistani authorities. As a humanist I demand the Pakistan authorities to set Ayaz Nizami free.”
Even a Belgian-Israeli philosopher colleague who has a specialty in metaphysics, Dr. Christian Sorensen, in an interview devoted to cases such as Mubarak Bala, Gulalai Ismail, Zara Kay, ‘Ayaz Nizami’/Abdul Waheed, and others, around the world concluded the interview declaring, “I hope that this interview, contributes at least as a grain of sand, to stirring up the indolent and lethargic consciences of human rights organizations, for the promptly liberation alive of Ayaz Nizami.”[37]
On blasphemy laws, which is the heart of the ‘crime,’ Sorensen said:
I think that just as there are countries, that have blasphemy laws, because in practice generally follow what for me, is a kind of pantheism without explicitly recognizing it, since everything that’s touched, they believe that it has a divine breath, although actually, it may be something of secular matter, and therefore, absolutely devoid of any religious nature, they’re others as counterpart, who tend to recognize themselves, as liberal and democratic, since explicitly, this countries do not have blasphemy laws, although in general, they act like religious pantheists, and consequently in practice, they implicitly live, according to blasphemy laws. Therefore it could be said, that in their own way, they make freethinkers suffer, social death sentences, without giving them any chance to escape, and consequently by exerting progressive stress, through emotional saturation, they end up transforming them into living dead.[38]
The reactions to the story are grounded in a narrative years in the making. In the original article published on Waheed as ‘Nizami,’ I wrote on the narrative in finding out about the further case for Waheed. It turns out. There was a significant issue facing him, which came to a life or death context for him, entirely religious against a freethinker:
… Earlier yesterday morning, in Pacific Standard Time, I saw an update via social media about an Ayaz Nizami, a blogger, or writer, jailed for blasphemy and placed into custody in an anti-terrorism cell. What is the criminal charge? Did Mr. Nizami murder someone? Did Mr. Nizami rape someone?
It seemed suspicious. The common knowledge in the educated secular community is bloggers with critiques of religion or religious patriarchs, or practices, can be killed, given lashings, or stigmatised and ostracised in their communities.
So the answer to the latter two questions: no, and no. Answer to the former query: as far as I can tell, he existed as a non-believer, especially an ex-Muslim, with self-confidence rather than acculturated diffidence and spoke out on religion and Islam, and with highly educated, scholarly authority in the relevant subject matter. It was taken as terrorism and blasphemy.
Whether or not the statements are true or not, and whether or not you’re religious or not – and especially if you’re religious take the parable of the hypocrite and the Golden Rule into account, ask, “Should someone be imprisoned on blasphemy or terrorism charges – even threatened with a hashtag hanging campaign (#HangAyazNizami) based on belief, in particular non-belief, in the public arena?”[39]
This line of reasoning seems to hold firm to me. It inspired some other writings.[40] Even Humanists International (formerly the International Humanist and Ethical Union, or IHEU) was able to bring part of its reportage to the United Nations General Assembly in A/HRC/36/NGO/143, they stated:
On 22 March 2017, Waheed – a blogger and theological scholar (who had published his views that Abrahamic faiths are not divine, but “a mere creation of the human brain and a bi-product of culture and civilisation in the world.”18) – was kidnapped by Pakistan security services.19 Around the same time, another blogger Rana Noman was also arrested. National media reported that two had been arrested for “uploading offensive content on social media,” linking them to sites including “realisticapproach.com, The Free Thnkrz, AAAP, truth.com, CEMB,” and describing them as “admins of the social media pages on which they were both uploading blasphemous content.”
The IHEU understands that the Federal Investigation Agency (FIA) may have verified the pen name and attempted to gain access to his accounts by pressuring Abdul Waheed during “interrogation”. The link to his pen name (which was previously anonymous) has now been widely circulated in traditional media and online. This ensures a risk to Abdul Waheed’s life from extremists prepared to kill to settle “blasphemy” accusations. The hashtag “#HangAyazNizami” trended on Twitter for some days after his arrest, and continues to date. Ayaz Nizami’s page on the AAAPakistan website is not currently available.[41]
These death penalties and imprisonment charges have an intrinsic absurdity and unfairness about them. Syed Umarullah Hussaini in “ATC Hands Death Penalty To Nasir Sultani, 2 Others In Blasphemy Case” reported on the Anti-Terrorism Court on Rana Norman, and Nasir Sultani, who received the death penalty with Waheed.
A fourth individual, Professor Anwaar Ahmed, received 10 years’ imprisonment and a fine of Rs 100,000. Ahmed was convicted based on Section 295-A of the Pakistan Penal Code, for “disseminating controversial and blasphemous views during a lecture at the Islamabad Model College, where he was a teacher in the Urdu department, according to Dawn.[42] This was from the court judge, Raja Jawad Abbas, verdict.
Malik Asad in “In a first, three get death for ‘cyberspace blasphemy’” reported on this as being three men sentenced to death “for committing blasphemy in the cyberworld.”
The accused had “disseminated blasphemous material on social media, while Nasir Ahmad uploaded blasphemous videos on a YouTube channel.” That’s the interesting case, digital or cyberspace blasphemy. It’s new, apparently.
Congratulations to Islamabad ATC Judge Raja Jaawad Abbas for furthering the realm of absurdities religious law can extend and evidencing religion destroying more lives in the process, fundamentally, the legal system violated the human rights of Waheed, Noman, Sultani, and Ahmed.
The case was registered on March 19, 2017, to the Pakistani FIA, which means two days before our last contact.
The First Information Report or FIR stated, “There are several unknown people/groups disseminating/spreading blasphemous material through internet using social media i.e. Facebook, Twitter, websites, etc. through alleged profiles/pages/handles/sites etc… and several others wilfully defiled and outraged religious feelings, belief by using derogatory words/remarks/graphic designs/images/sketches/visual representations in respect of the sacred names.”[43]
19 witnesses testified on the case. On September 5, 2020, the ATC reserved its verdict on the bail plea of Waheed, Noman, Sultani, and Ahmed. The claimed crime was the “uploading of blasphemous material on social media.” Waheed and Noman presented four witnesses.
Asad concluded the recent article:
The judge clarified that “the purpose of explaining the above process and authentication of the digital evidence is to determine whether the International best practices and techniques had been adopted in this case by the forensic expert while analyzing the hard-disk of CPU and Laptops, Mobile phones and other gadgets belonging to accused persons Abdul Waheed and Rana Nouman Rafaqat”.
In the light of the evidence the “accused persons Nasir Ahmad, Abdul Waheed and Rana Nouman Rafaqaat are liable to be convicted under Section 295-A, 295-C, PPC and Section 7 (g) of Anti-Terrorism Act, 1997 respectively … and sentenced to DEATH”, the court ruled.
The verdict, however, is subject to confirmation by the Islamabad High Court.
Accused Anwaar Ahmad was convicted under Section 295-A of the Pakistan Penal Code and sentenced to 10-year rigorous imprisonment with a fine of Rs100,000. Under ATA, Ahmed was sentenced five-year imprisonment.
The court issued perpetual arrest warrants of absconding accused Faraz Pervaiz, Pervaiz Iqbal, Tayyab Sardar and Rao Qaiser Shehzad Khan.
To any and all freethinkers with an orientation to writing and campaigning on human rights, the way out may be the Islamabad High Court with an international campaign vigorously pursued for dropping the death penalty charges for Ahmad, Waheed, and Rafaqaat, and the 10 years’ imprisonment for Ahmed.
Footnotes
[1] These hyperlinks come directly from correspondence from ‘Nizami’ or Abdul, where Abdul identified as the Vice President of the Atheist & Agnostic Alliance Pakistan. This amounts to one confirmation of the positions. Others exist in reliable sources.
[2] Worley (2017).
[3] Gyaanipedia (2021).
[4] RadioFreeEurope/RadioLiberty (2017).
[5] End Blasphemy Laws (2017), Mrleibniz (2018), Mehta (2017), Kabir (2018), StupidVision (2017), MuhammadTheAtheist (2017), Filosofi I Skolen (n.d.), Nixon (2020), National Secular Society (2017), Hodgart (2017), Javed (2017), Werner (2017a), Werner (2017b), Werner (2019), Werner (2020), Sultan (2018), Gannon (2017), The Associated Press (2017), Wikiwand (n.d.), IndraStra (2017), Shultan (2017), Fuller (2017), and Geling (2017).
[6] The Nation (2017a).
[7] The Nation (2017b).
[8] Jacobsen (2017), Jacobsen (2018), Jacobsen (2019a), Jacobsen (2019b), and Jacobsen (2021).
[9] “’Ayaz Nizami’ Needs Far More Attention” stated:
These are environments for cyber-dissidents. These are the lives some will live. Some will be killed. Others imprisoned for years or even life. Still others, they will not see the light of day due to mob justice, as we found in some of the cases of the Bangladeshi bloggers. This is the world in which the Internet provides a space for freedom of expression and a furtherance of the destruction and emaciation of the lives and livelihoods, respectively, of those in difficult circumstances. Lives of the arbitrary precarity of health and wellbeing. This can be stopped. It has to start one at a time, to show how these cases can pass, how the authoritarian efforts and regimes are, in fact, fragile, and, therefore, can be overcome.
This is why ‘Ayaz Nizami’ deserves a whole lot more attention now and into the future until he is released.
Jacobsen (2019b).
[10] Naqvi (2017).
[11] Ibid.
[12] The same appears to have happened in the case of Mubarak Bala in Nigeria.
[13] Jacobsen (2017).
[14] In full, and for the first time, the interview question set sent via email to him, rather innocuous:
An Interview with Ayaz Nizami
Vice President, Atheist & Agnostic Alliance Pakistan
Scott Douglas Jacobsen
Conatus News
Tell me some of your family background regarding agnosticism or atheism.
Either a singular moment makes, or a trend towards becoming, an atheist or an agnostic – or both – comes out in origin stories for members of the atheist or agnostic communities. What was the trend or moment for you?
What is the best argument for atheism or agnosticism that you have ever come across?
What is the general treatment and perspective of atheists and agnostics in Pakistan? For example, some countries’ populations don’t care because they’re integrated in their acceptance of them. Others express open vitriol and prejudice. Others simply don’t know what those terms mean, so don’t know who those fellow citizens in their respective general populations.
You are the vice president of the Atheist & Agnostic Alliance Pakistan. What tasks and responsibilities come with this station? What inspired its founding?
What are the demographics of the alliance? What is the most likely demographic to be an atheist or an agnostic?
How does the Atheist & Agnostic Alliance Pakistan, if at all, advocate and promote the freedom to be an atheist and agnostic in the public sphere?
What are some of the more touching stories of people coming out as atheists or agnostics for you?
What have been some of the main campaigns, initiatives, and provisions of the Atheist & Agnostic Alliance Pakistan on behalf of its constituency?
In the Manifesto of the Atheist & Agnostic Alliance Pakistan, there is specific mention of ex-Muslims. Are there unique problems for the atheist ex-Muslim sub-population not faced by others in the general atheist and agnostic? What are they? How can secular-, atheist-, agnostic-oriented Pakistanis help out?
Who are some of its most unexpected allies for the advancement of atheism and agnosticism – or at least the equal and fair treatment in society – in Pakistan, or in the region?
In general, what are the perennial threats to atheism and agnosticism in Pakistan?
People can reach you on Twitter and Facebook, or through the Atheist & Agnostic Alliance Pakistan. How can people get involved with the Atheist & Agnostic Alliance Pakistan, even donate to it?
Any closing thoughts or feelings based on the discussion today?
Thank you for your time, Ayaz.
Personal correspondence from March 21, 2017.
[15] AhmadiyyaFaceCheckBlog (2021).
[16] You can see the list of some of the signatories in support of Kay from the international freethinker community:
Signatories
A C
Grayling, Philosopher, UK
Aaron Yandell, USA
Abir Ahmed Raihan, Author and Ken Fiklow Prize Awardee, Canada
Adriana S.Thiago, Communications Officer, European Network of Migrant Women,
Belgium
Ahmad Nasser, ExMuslim TV, UK
Ahmedur Rashid Chowdhury, Editor in Chief and Publisher, Shuddhashar, Norway
Prof. Alan Davison, University of Technology Sydney, Australia
Albert Beale, Pacifist Activist, UK
Ali A. Rizvi, Author of The Atheist Muslim and Co-host, Secular Jihadists for a
Muslim Enlightenment podcast, Canada
Ali Malik, Council of Ex-Muslims of Britain Refugee and Asylum Project Manager,
UK
Ali Utlu, Human Rights Activist, Germany
Aliaa Magda Elmahdy, Women’s Rights Activist, Sweden
Alice Carr, Advocate, Progressive Atheist Inc., Australia
Alliance of Former Muslims, Ireland
Amardeo Sharma, President, The Gesellschaft zur wissenschaftlichen Untersuchung
von Parawissenschaften, Germany
American Atheists
Ana González, Solicitor, UK
Andrew L. Seidel, Constitutional Attorney and Author, USA
Andrew Rawlings, Former President, Progressive Atheist Inc., Australia
Angkatan Murtad, Malaysia
Anissa Helie, Professor, Algeria/USA
Anna Zobnina, Coordinator, European Network of Migrant Women, Belgium
Annie Laurie Gaylor, Co-founder, Co-President, Freedom From Religion
Foundation, USA
Anthony McIntyre, The Pensive Quill, Ireland
Arash Hampay, Refugee Rights Activist, Greece
Arif Rahman, Secular Humanist Blogger, Bangladesh/UK
Armin Navabi, Founder, Atheist Republic, Canada
Arsalan Nejati, Activist, Turkey
Arzu Toker, Internationaler Bund der Konfessionslosen und Atheisten, Germany
Ashanour Rahman Khan, Ex-Muslim Blogger, Sweden
Ashkan Rosti, Activist, Ex Musulmani d’Italia
Atheism UK
Atheist & Agnostic Alliance of Pakistan
Atheist Iranian Community
Atheist Refugee Relief
Atheisten Österreich
Atheists for Liberty
Atheists In Kenya Society
Atika Samrah, Activist, Conseil des Exmusulmans de France, France
Avinash Patil, Executive President, Maharashtra Andhshraddha Nirmulan Samiti
(MANS) And Vice President, Federation of Indian Rationalist Associations
(FIRA), India
Azam Khan, Ex-Muslim Blogger, Switzerland
Barry Duke, Editor, The Freethinker, UK
Beatrix Campbell, Writer, UK
Betty Ibtissame Lachgar, Founder, M.A.L.I. (Alternative Movement of Individual
Liberties, Morocco), Morocco
Bread and Roses TV, UK
Cadmeus Cain, Representative, Atheist Muslims South Africa, South Africa
Carl Russ-Mohl, Filmmaker, UK
Catherine Dunphy, Author, Canada
Cemal Knudsen Yucel, Leader, Ex-Muslims Of Norway, Norway
Central Committee of Ex-Muslims in Scandinavia
Centre for Secular Space
Chris Cooper, Representative, Atheist Muslims South Africa, South Africa
Chris Street, President, Atheism UK, UK
Christa Compas, Director, Humanistisch Verbond, The Netherlands
Cinzia Sciuto, Journalist, Italy
Community Women Against Abuse
Conseil des Exmusulmans de France
Council of Ex-Muslims of Britain
Council of Ex-Muslims of New Zealand
Council of Ex-Muslims of Singapore
Council of Ex-Muslims of Sri Lanka
Craig Michael Chatfield, UK
Dagfinn Eckhoff, Leader, Norwegian Atheists, Norway
Dan Barker, Co-President, Freedom From Religion Foundation, USA
Dario Picciau, Co-President, EveryOne Group, Italy
David P. Kramer, South Africa
David Rand, President, Libres penseurs athées, Montréal, Canada
Signatories Cont.
De Balie Centre for Arts and Politics, The Netherlands
Didarul Islam, Ex-Muslim Blogger, Greece
Djemila Benhabib, Collectif Laïcité Yallah, Belgium
Dustin Krinzer, Chairman, Atheisten Österreich, Austria
E.A. Jabbar, Yukthivadi Organisation, Kerala, India
Eddie Goldman, Journalist, USA
Eldridge Alexander, Information Security Engineer & Speaker, USA
Eric Weinstein, Host of the Portal Podcast, USA
ExMuslim Somali Voices, Netherlands
Ex-Muslims of India
Ex-Muslims of Netherlands
Ex-Muslims of North America
Ex-Muslims of Norway
Ex-Muslims of Tamil Nadu, India
Ex-Muslim Support Network of Australia
Fabian van Hal, Activist, The Netherlands
Faithless Hijabi
Fariborz Pooya, Producer, Bread and Roses TV, UK
Fauzia Ilyas, Atheist & Agnostic Alliance of Pakistan, The Netherlands
Federation of Indian Rationalist Associations (FIRA), India
Federico Galanetto, Italy
FEMEN
Freedom From Religion Foundation
Freethought Lebanon
Geoff Cooper, Author, USA
George Broadhead, Secretary, Pink Triangle Trust, UK
Gita Sahgal, Spokesperson, One Law for All and Founder, Centre for Secular Space, UK
Glenys Robinson, Co-President, EveryOne Group, Italy
Gulalai Ismail, Human Rights Activist and Founder, Aware Girls (Pakistan), USA
Haafizah Bhamjee, Representative, Atheist Muslims South Africa, South Africa
Halaleh Taheri, Executive Director, Middle Eastern Women and Society organisation-MEWSo, UK
Halima Salat, Founder,, Ex-Muslim Somai Voices, The Netherlands
Harris Sultan, Author and Ex-Muslim activist, Australia
Harrison Mumia, President, Atheists In Kenya Society, Kenya
Harsh Kapoor, South Asia Citizens Web, India
Hassan Radwan, Agnostic Muslims & Friends, UK
Helen Pluckrose, Writer, UK
Hemant Mehta, Editor, Friendly Atheist, USA
Hina Hasan, Co-Founder, Ex-Muslims of India, India
Houzan Mahmoud, Women’s Rights Activist, Germany
Humanist Union of Greece
Ian Bellis, USA
Ibn Warraq, Author and Researcher, USA
Imal Senevirathna, Irreligious Community of Sri Lanka, Sri Lanka
Inna Shevchenko, FEMEN, France
Internationaler Bund der Konfessionslosen und Atheisten (IBKA), Germany
Istishion Blog, Bangladesh
Izzy Diab, Community Support, Faithless Hijabi, Jordan
Jaan Dillon, Public Officer, Faithless Hijabi, Australia
Jahid Hasan, Ex-Muslim Blogger and ICORN Scholar, Norway
Jalil Jalili, Activist, Council of Ex-Muslims of Britain, UK
Jan Bockma, Contributing Editor, Vrij Links, The Netherlands
Jane Donnelly, Human Rights Officer, Atheist Ireland, Ireland
Jason Frye, CEO, Secular Policy Institute, USA
Javed Anand, Human Rights Defender, Journalist and Convener, Indian Muslims for Secular Democracy, India
Jay B. Kohnson USA
Jean-Pierre Sakoun, Chairman of Comité Laïcité République, France
Jenny Wenhammar, FEMEN Sweden, Sweden
James Gavitt, USA
Jill Nicholls Film-maker, UK
Jimmy Bangash, Spokesperson, Council of Ex-Muslims of Britain, UK
Jimmy Snow, YouTuber USA
Johanna AGA Browne, Melbourne Australia
Jorick-Yzaak Mallette, Canada
Julie Bindel, Journalist, Author and Feminist Campaigner, UK
Kacem El Ghazzali, Secular Essayist and Activist, Switzerland
Kareem Muhssin, Spokesperson, Alliance of Former Muslims (Ireland), Ireland
Karen Ingala Smith, Women’s Rights Campaigner, UK
Karrar Al Asfoor, Humanist Dialogue Forum, Germany
Kat Parker, Secular Rescue Case Manager, Center for Inquiry, Australia
Katha Pollitt, Poet and Essayist, USA
Keith Porteous Wood, President, National Secular Society, UK
Kenan Malik, Writer, UK
Khadija Khan, Journalist, UK
Kifriazrin Ahmad Kapli, Malaysia
Komal Ali, Netherlands
Lawrence M. Krauss, Physicist and Author, USA
Leo Igwe Humanist Association of Nigeria, Lagos, Nigeria
Libres penseurs athées – Atheist Freethinkers, Montréal, Canada
Lisa-Marie Taylor, Feminist Activist and CEO, FiLiA, UK
Ludovic Mohamed Zahed, Director, CALEM Institute, France
Mahaarah
Maharashtra Andhshraddha Nirmulan Samiti (MANS), India
Marea Magazine
Marek Łukaszewicz, President, Kazimierz Lyszczynski Foundation, Poland
Mariam Aliyu, Founder and Executive Director, Learning Through Skills Acquisition Initiative, Nigeria
Marieke Hoogwout, Writer and Editor, Vrij Links, The Netherlands
Marieme Helie Lucas, Founder, Secularism is a Woman’s Issue, Algeria
Markus Wollina, Co-founder LAG Säkulare
Linke Berlin, Germany
Maryam Namazie, Spokesperson, Council of Ex-Muslims of Britain and One Law for All, UK
Maryam Shariatmadari, Women’s Rights Activist
Meredith Tax, Writer and Feminist Organizer, USA
Mersedeh Ghaedi, Iran Tribunal London, UK
Michael Nugent, Chairperson, Atheist Ireland, Ireland
Milad Resaeimanesh, Spokesperson, Central Committee of Ex-Muslims in Scandinavia, Sweden
Mimzy Vidz, Youtuber, Counsellor, Lifecoach UK
Mina Ahadi, Founder, Zentralrat der Ex-Muslime in Deutschland, Germany
Miriam Therese Sofin, Ex-Muslim Women’s Rights Activist and Blogger, Germany
Mo Jones, Cartoonist Jesus & Mo, UK
Mohamed Amara, Critic of Islam, Sweden
Monica Lanfranco, Editor, MAREA magazine, Italy
Mouvement alternatif pour les libertés individuelles Morocco
Muhammad Syed, President, Ex-Muslims of North America, USA
Muslimish
Nada Perat, Center for Civil Courage, Croatia
Nadia El Fani, Filmmaker, Tunisia/France
Nahla Mahmoud, Sudanese Atheists, UK
More Signatories
Nao
Behache, Founder, Asociación de Exmusulmanes/as de España, Spain
National Secular Society
Network of Women in Black Serbia/Mreža Žena u crnom u Srbiji
Nicholas Forbes, Secretary, Faithless Hijabi, Australia
Nick Fish, President, American Atheists, USA
Nidhal Gharsi, President, INARA Association, Tunisia
Nina Sankari, Editor, Atheist Review and Vice-President, Kazimierz Lyszczynski
Foundation, Poland
Norwegian Atheists
Nur – E – Emroz Alam Tonoy, Ex-Muslim Journalist, Contributor – Muktomona blog,
Columnist – Dhaka Tribune, South Asia Monitor and South Asia Journal,
Frankfurt, Germany
Nur Nabi Dulal, Writer, Hamburger Stiftung für politisch Verfolgte and Editor,
Istishon, Germany
Obaid Omer, Podcaster, UK
One Law for All
Panayote Dimitras, Spokesperson, Humanist Union of Greece, Greece
Parisa Pouyande, Human Rights Activist, The Netherlands
Peter Tatchell, Director Peter Tatchell Foundation, UK
Pragna Patel, Director, Southall Black Sisters, UK
Progressive Atheist Inc. Australia
PZ Myers, Biologist, USA
Rahila Gupta, Writer, UK
Rana Ahmad, Founder, Atheist Refugee Relief, Germany
Ratan Kumar Samadder, Author and ICORN Scholar, Norway
Rebecca Durand, Feminist Dissent, UK
Reginald Bien-Aime, Haitian Freethinkers, Haiti
René Hartmann, Chairman, IBKA, Germany
Richard Dawkins, Scientist, UK
Ridvan Aydemir, Creator, Apostate Prophet, USA
Rishvin Ismath, Council of Ex-Muslims of Sri Lanka, Sri Lanka
Rivka Leah Goldstein, Kent Community Secular Alliance, USA
Rob Sellars, Manchester, UK
Roberto Malini, Co-President, EveryOne Group, Italy
Robyn E. Blumner, President and CEO, Center for Inquiry and Executive Director,
Richard Dawkins Foundation for Reason & Science, USA
Rohit Balakrishnan, Author and Human Rights Activist, India
Rokaya Mohamed, Program Coordinator, Faithless Hijabi, Egypt
Rumana Hashem, Founder, Community Women Against Abuse, UK
Saadiq Samad, Ex-Muslims of Tamil Nadu, India
Saba Ismail, Activist, USA
Sadaf Alvi, Women’s Rights Activist and Columnist, Pakistan Affairs, Pakistan
Saff Khalique, Activist, UK
Safwan Mason, Council of ex-Muslims of New Zealand, New Zealand
Saif Ul Malook, Advocate, Pakistan
Salil Tripathi, Journalist, USA
Sami Abdallah, Freethought Lebanon, Germany
Samint, Artist, France
Sanal Edamaruku, President, Rationalist International, Finland
Sarah Haider, Executive Director, Ex-Muslims of North America, USA
Sarah Taylor, Researcher, Australia
Savalan Sultan, Co-Founder, Ex-Muslims of Netherlands, The Netherlands
Scott Homan, Witness Underground
Secular Policy Institute
Seth Andrews, Secular Activist, Author, Podcaster, USA
Seyyid Hanif, Ex Muslim Activist, Faithless Hijabi, Canada
Shabana Rehman, Født Fri, Norway
Shaheen Hashmat, Writer and Activist, UK
Shahin Mohammadi, Atheism Campaign, Sweden
Shakila Taranum Maan, Artist/Filmmaker, UK
Shaparak Shajarizadeh, Women’s Rights Activist, Canada
Shelley Segal, Singer-Songwriter, Australia
Shirin Shams, Founder of Women’s Revolution (of Iran), Sweden
Sikivu Hutchinson, Writer and Founder, Black Skeptics Los Angeles, USA
Sohail Ahmad, Reason on Faith, Canada
Staša Zajović, Activist, Belgrade, Serbia
Stephen Evans, Chief Executive Officer, National Secular Society, UK
Stephen Knight, Podcaster, UK
Stephen Law, Philosopher, UK
Steven Lukes, Professor of Sociology, NYU, USA
Subrata Shuvo, Atheist Blogger, Sweden
Sudesh Ghoderao, National General Secretary, Federation of Indian Rationalist
Associations (FIRA), India
Sunny Hundal, Journalist, UK
Susanna McIntyre, President & CEO, Atheist Republic, USA
Taslima Nasrin, Writer, India
Teresa Giménez Barbat, Writer and ex-MEP, Spain
The Secular Party of Australia
Thomas Sheedy, President, Atheists for Liberty, USA
Thomas Westbrook, Media Producer & Conference Organizer
Ufa M. Fahmee, Freethinker and Social Activist, Maldives
Usama al-Binni, Arab Atheists Network and Manaarah, USA
Veedu Vidz, Youtuber, UK
Victoria Gugenheim, Body-Artist, UK
Wissam Charafeddine, Muslimish, USA
Women in Black Belgrade, Serbia
Yasmin Rehman, Human Rights Activist, UK
Yasmine Mohammed, Founder, Free Hearts, Free Minds, Canada
Yoeri Albrecht, General Director, De Balie Amsterdam, The Netherlands
Zehra Pala, HumaSecuLa, Turkey
Zihni Özdi, Author, Former Member of Dutch Parliament, The Netherlands
Zoheb Hasmani, Tanzania
Faithless Hijabi (2021).
[17] Jacobsen (2019c) & Wikipedia (2021).
[18] It’s comprised, at the time of writing, of Ateizm Dernegi (Turkey), Atheist & Agnostic Alliance Pakistan, Atheist Iranian Community, Council of Ex-Muslims of Jordan, Council of Ex-Muslims of Morocco, Council of Ex-Muslims of Singapore, Ex-Muslim Somali Voices, Ex-Muslims of India, Ex-Muslims of Sri Lanka, Ex-Muslims of Tamil Nadu, India, Freethought Lebanon, MALI – Mouvement Alternatif pour les Libertés Individuelles – Maroc, Manaarah Initiative, Atheist Refugee Relief, Council of Ex-Muslims of Britain (CEMB), Council of Ex-Muslims of France, Council of Ex-Muslims of Germany, Council of Ex-Muslims of Scandinavia, Ex-Muslims of Norway, Ex-Muslims of the Netherlands, Council of Ex-Muslims of New Zealand, Ex-Muslim Support Network of Australia, Ex-Muslims of North America, and Muslimish. See Council of Ex-Muslims of Britain (2021).
[19] “Subject: VP/HR — Pakistan and GSP+: detention of blogger Ayaz Nizami” stated:
On 24 March 2017, Pakistani blogger Ayaz Nizami, a member of Atheist and Agnostic Alliance Pakistan, was arrested in his country for the ‘crime’ of blasphemy and now faces the death penalty. To date, information has emerged regarding the conditions under which he is being held.
According to NGOs, since 1986 some 1200 people have been arrested under blasphemy laws. These laws have been used as a pretext to persecute anyone who criticises Islam, and to persecute Christians and members of other religious minorities. Pakistan has one of the worst records in the world when it comes to the persecution of Christians.
Freedom of expression is a fundamental principle enshrined in the International Covenant on Civil and Political Rights, one of 27 international conventions that countries taking part in the EU’s GSP+ scheme must ratify.
Despite this blatant persecution, justified by blasphemy laws, Pakistan still enjoys GSP+ status. Against this background, can the EEAS say what action has been taken to secure the reform of Pakistan’s blasphemy laws?
What is it doing to secure the release of Mr Nizami?
What steps has the Pakistani Government taken to protect religious minorities?
European Parliament (2018).
[20] Some of the main people to contact for Humanists International on these cases of humanists at risk are Chief Executive, Gary McLelland, and Humanists At Risk Coordinator, Emma Wadsworth-Jones.
[21] I have contributed to this particular report.
[22] Humanists International (2021b).
[23] United States Commission on International Religious Freedom (2021).
[24] Ibid.
[25] Gyaanipedia (2021).
[26] Realistic Approach (2021).
[27] Awan (2017).
[28] Jacobsen (2019a).
[29] Ibid.
[30] Pew-Templeton: Global Religious Futures Project. (2021).
[31] Jacobsen (2019a).
[32] International Humanist & Ethical Union has become or been rebranded as Humanists International. See Humanists International (2021a).
[33] Ibid.
[34] Gettleman (2019a) & Gettleman (2019b).
[35] Gettleman & ur-Rehman (2021)
[36] Jacobsen (2019a).
[37] Sorensen in the interview discussed a number of human rights, religious, and ethical quandaries seen in the cases of ‘Nizami’ and others from the view of an independent metaphysician and philosopher. Jacobsen (2021).
[38] Jacobsen (2019a).
[39] Jacobsen (2017).
[40] Werner (2017a).
[41] United Nations General Assembly (2017).
[42] Asad (2021).
[43] Asad (2021).
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Gannon, K. (2017, March 24). Pakistan: More bloggers charged, cleric’s rally blocked. Retrieved from https://www.seattletimes.com/nation-world/pakistani-police-prevent-clerics-rally-against-blasphemy/.
Geling, J. (2017, April 2). Ayaz Nizami: vrijdenker in gevaar. Retrieved from https://www.humanistischverbond.nl/ayaz-nizami-de-nieuwe-raif-badawi/.
Gettleman, J. (2019b, September 19). Gulalai Ismail, Feminist Hunted by Pakistan’s Authorities, Escapes to U.S.. Retrieved from https://www.nytimes.com/2019/09/19/world/asia/gulalai-ismail-pakistan-activist.html.
Gettleman, J. (2019a, July 23). In Pakistan, a Feminist Hero Is Under Fire and on the Run. Retrieved from https://www.nytimes.com/2019/07/23/world/asia/pakistan-gulalai-ismail-.html.
Gettleman, J. & ur-Rehman, Z. (2021, February 3). She Escaped Pakistan. Now Her Father Has Been Thrown Into Jail.. Retrieved from https://www.nytimes.com/2021/02/03/world/asia/pakistan-gulalai-ismail-father.html.
Gran, E. (2017, March 29). Online campaign to kill religion-critical Pakistani bloggers. Retrieved from https://fritanke.no/nettkampanje-for-a-drepe-religionskritisk-pakistansk-blogger/19.10456.
Gyaanipedia. (2021). Ayaz Nizami. Retrieved from https://gyaanipedia.fandom.com/wiki/Ayaz_Nizami.
Hodgart, K. (2017). #HangAyazNizami is What Comes of Caving in to Clerical Rule. Retrieved from http://www.atimes.com/article/hangayaznizami-comes-caving-clerical-rule/.
Humanists International. (2021b). Humanists at Risk: Action Report 2020. Retrieved from https://humanists.international/wp-content/uploads/2020/06/3098_Humanists-International_Humanists-at-Risk-Action-Report_Amends-V2_LR.pdf.
Humanists International. (2021a). Humanists International. Retrieved from https://humanists.international/.
Hussaini, S.U. (2021, January 8). ATC Hands Death Penalty To Nasir Sultani, 2 Others In Blasphemy Case. Retrieved from https://www.bolnews.com/pakistan/2021/01/atc-hands-death-penalty-to-nasir-sultani-2-others-in-blasphemy-case/.
IndraStra (2017, March 25). NEWS | Three More Pakistani Bloggers Face Blasphemy Charges. Retrieved from https://www.indrastra.com/2017/03/NEWS-3-More-Pakistani-Bloggers-Face-Blasphemy-Charges-003-03-2017-0079.html.
Jacobsen, S.D. (2019b, November 15). ‘Ayaz Nizami’ Needs Far More Attention. Retrieved from https://www.newsintervention.com/nizami-jacobsen/.
Jacobsen, S.D. (2019c, March 26). An Immodest Proposal: International Coalition of Ex-Muslims (ICEM). Retrieved from https://www.newsintervention.com/immodest-jacobsen/.
Jacobsen, S.D. (2018, August 7). Ayaz Nizami Still Needs Help in Pakistan. Retrieved from https://medium.com/humanist-voices/ayaz-nizami-still-needs-help-in-pakistan-e30a53069ce5.
Jacobsen, S.D. (2019a, November 24). Interview with Fauzia Ilyas – President, Atheist & Agnostic Alliance Pakistan. Retrieved from https://www.canadianatheist.com/2019/11/ilyas-jacobsen/.
Jacobsen, S.D. (2017, March 27). My Recent Correspondence with ‘Ayaz Nizami’ – #FreeAyazNizami. Retrieved from https://uncommongroundmedia.com/free-ayaz-nizami/.
Jacobsen, S.D. (2021, January 25). On Justice and Fairness: Ayaz Nizami & International Company. Retrieved from https://www.newsintervention.com/nizami/.
Javed, J. (2017, March 30). #FreeAyazNizami. Retrieved from https://altleftjournal.wordpress.com/2017/03/30/in-defence-of-ayaz-nizami/.
Kabir, G. (2018 October/November). Escape To Exile. Retrieved from https://secularhumanism.org/2018/09/escape-to-exile/.
Mehta, H. (2017, March 26). With #HangAyazNizami, It’s Clear the Anti-Atheist Sentiment in South Asia is Getting Worse. Retrieved from https://friendlyatheist.patheos.com/2017/03/26/with-hangayaznizami-its-clear-the-anti-atheist-sentiment-in-south-asia-is-getting-worse/.
Naqvi, H.A. (2017, April 3). When Atheism becomes Terrorism in Pakistan. Retrieved from https://extranewsfeed.com/when-atheism-becomes-terrorism-in-pakistan-8e4b5d486bce.
National Secular Society. (2017). Pakistani Twitter Users Call for Hanging of ‘Blasphemer’. Retrieved from https://www.secularism.org.uk/news/2017/03/pakistani-twitter-users-call-for-hanging-of-blasphemer.
Nixon, A.G. (2020, February 10). ‘Non-Religion’ as Part of the ‘Religion’ Category in International Human Rights. Retrieved from https://www.mdpi.com/2077-1444/11/2/79/htm.
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RadioFreeEurope/RadioLiberty. (2017, March 25). Pakistan Detains Three Bloggers On Blasphemy Charges. Retrieved from https://www.rferl.org/a/pakistan-bloggers-charged-blasphemy/28390360.html.
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StupidVision. (2017, March 27). I am Ayaz Nizami. Retrieved from https://stupidvision.wordpress.com/2017/03/27/i-am-ayaz-nizami/.
Sultan, H. (2018). The Curse of God: Why I Left Islam. Retrieved from https://books.google.ca/books?id=ogd_DwAAQBAJ&pg=PT19&lpg=PT19&dq=ayaz+nizami&source=bl&ots=VrQt5fMOK6&sig=ACfU3U3_wnVcFyY-wbPDEB-zfdiOCGzClA&hl=en&sa=X&ved=2ahUKEwjes-iHuMruAhXlITQIHV1lB-44PBDoATAHegQICBAC#v=onepage&q=ayaz%20nizami&f=false.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/02/02
Wagner Hills Farm Society/Wagner Hills Ministries is a faith-based rehabilitation ministry for men and women with addiction in Langley, British Columbia, Canada.[1] An alternative title is Wagner Hills Ministries. The latter title more accurately represents the activities of the organization(s) on its(their) face.
They have a number of listings and mentions in Rehab.ca, Charitable Impact, Canada Helps, Mission Central, BC211, Back to Bible Canada, CharityDir, health.gov.bc.ca, Pathways Merritt, Extreme Outreach Society, Giving Tuesday, Centra Cares, The Canadian Lutheran, Birthplace of B.C. Gallery, Global NPO, Christian Life Community Church, Sonrise Church, etc.
In the news, similarly, its name arises in some local news, peripherally, including “Co-founder of Wagner Hills rehab centre in Langley falls victim to phone hacker,” “Wagner Hills plans to increase capacity at addictions facility,” “Neighbours worry about North Langley marijuana greenhouse,” “Realtors Care Blanket Drive raises thousands for Langley charities,” “Plans for Langley cannabis-grow operation raise concerns,” and so on.
Other faith-based recovery centers in British Columbia include Burns Clinical Life Options Inc., Crossing Point – Affordable Addiction Recovery, Valiant Recovery Addiction Treatment Rehab Program, The Center | A Place of HOPE, BC Teen Challenge – Okanagan Men’s Centre, LIFE Recovery, Teen Challenge BC – Abbotsford Women’s Centre, Teen Challenge BC – Chilliwack Men’s Centre, and Union Gospel Mission Recovery Program, probably some others.
Wagner Hills Farm Society amounts to a Christian religious ministerial organization. They want converts, “disciples,” more than anything else, as they see this as the image of the men and the women becoming better, healthier – Christian.
A Christian group ministering to individuals, men and women in separate divisions, in lives destroyed, at subjective bedrock bottom, and looking for answers, guidance, support, comfort, empathy, community, and, in short, meaning.
A sense of meaning and common, eventual, Christian solidarity for individuals who society, their close-knits, or they themselves, have given up on, by that time. From their perspective, God enters into their lives and provides a healing power in His infinite grace, love, and providence, to individuals needing guidance and meaning to mend a broken life.
“Addiction is seen as a symptom of a broken life, as a condition that can be healed through individual inner growth and through transformation to a life that is lived in line with Christian principles and beliefs,” Wagner Hills Farm Society states, “Healing, growth and transformation require time, individual commitment, and a tranquil environment. The two working farms provide a place of beauty, peace and safety for men and women to recover, to heal and to find hope and purpose for their lives.”[2]
They have a particular goal and mission in mind as an organization. These provide a context of the overarching framework for operation of Wagner Hills Farm Society. They state:
WAGNER
HILLS FARM SOCIETY
is committed to providing a place of healing, growth
and transformation for men and women with addiction.
THIS WILL BE ACHIEVED BY
Honoring
and valuing those we serve and each other,
practicing Christ-like behaviors and demonstrating perseverance and
consistency.
IT WILL BE DONE THROUGH
A
culture of respect, loving compassion, honesty, integrity,
forgiveness, and ethical decision making.
WE COMMIT TO
Unity of purpose and acceptance of diversity.
ABOVE ALL
We worship, pray and trust God in all things. [3]
Broken down, the idea is to provide “healing, growth and transformation” by “honoring and valuing… each other, practicing Christ-like behaviors,” done with virtuous behaviour through a single purpose while worshiping, praying, and trusting in God.
As a Christian organization, this means Christian worship, Christian prayers, and trusting in the God of Abraham as exemplified in the personhood of Christ. In short, people at rock bottom reaching out to anything resembling a lifeline. Then another Christian organization built to garner converts, or to help people only with a price tag of likely conversion to Christianity.
Often, none of this comes without a price. Individuals must conform to Christian theological practice and beliefs, while living in an overwhelmingly Christian culture steeped in Christian iconography, language, and communities since its founding or confederation on July 1, 1867. They’re nested as Matrioshka dolls in layers of Christian enculturation.
For leadership, the Wagner Hills Farm Society Board of Directors is Kris Sledding (Chairman)[4], Dan Ashton[5], Pastor Curtis Boehm[6], Allen Schellenberg[7], Kim Ironmonger (Treasurer)[8], and Lanson Foster[9]. Some of these individuals are directly connected to the Canadian Lutheran Church.
The staff at Wagner Hills Farm Society includes Jason Roberts (CEO & Men’s Campus Director), Tony De Jong (Operations Manager), Gregg Davenport (Program Manager), Stefan Kurschat (Head Counsellor), Dawn Bralovich (Director of Design), Jenifer Wiens (Program Assistant), and Kait Chambers (Care Coordinator).
The history[10] of Wagner Hills Farm Society started in 1981. Now, it’s a 45-acre farm in Northeast Langley. Since 1983, it has enjoyed formal full charitable status as a society. The women’s campus was constructed later, in 2008, in the Campbell Valley farm district.
“History of Wagner Hills” states, “The farms are equipped with professional greenhouses growing perennials, grasses, groundcover and shrubs; productive gardens; bee hives; blueberry fields; and home-grown livestock and they provide an environment of peace and tranquility for residents, staff & visitors. Since inception, the Society has seen over 5000 men and women access this ministry.”
The Wagner Hills Farm Society receives a “Cheering Section” or support from the Village Church, Anchor Marketing, SJC Ltd., Lanstone Homes, and the Customline Group.[11] Why do Christian organizations require so much boutique marketing? What makes the message so ordinarily unpalatable?
Their Wagner Hills Ministries site partners with FaithLife Financial and the Canadian Bible Society. The particularly interesting one is Village Church headed by the newer and popular Pastor Mark Clark, who is the Senior Pastor/Elder of the Village Church.[12]
The Village Church has locations in Calgary, Coquitlam, Langley North, Langley South, Surrey, Abbotsford, Winnipeg, Toronto. Interestingly, the Village Church notes, as with many other churches, the need to move online or virtual for the gatherings based on COVID-19 health concerns with larger gatherings.
One can collect the idea of the impotence of their Christian God to protect Pastor Mark Clark’s flock in this regard. Only rational discourse and actions necessitate moving online, while modern science provides the means by which to have technology making online services possible.
Which raises a side question, why have the church buildings in the first place if one can simply move services online once a viral pandemic happens across Canada? Ironically, Pastor Mark Clark’s January 31, 2021, sermon was on “Do You Believe in Miracles?”
Not for God’s faithful and in-person church services, unfortunately, during COVID-19. Village Church is another Christian cult of personality centered on Pastor Mark Clark. It is similar to Wagner Hills Farm Society making the similar changes to their programs in the light of the pandemic.
Ultimately, there is a limitation in the power of God, even to them. All their statements point to a delusional optimism in a suspiciously missing God when they most need Him. Rational, scientific medical responses completely outweigh transcendentalist ideas here.
They, in “COVID-19 Response,” stated, “We do not act in a spirit of fear but we will use wisdom and precautionary measures to protect the health and wellness of all residents and staff. We trust and believe God will do amazing more that we could expect in and through this time as we rely on Him to be our provider and protector.”
By “wisdom and precautionary measures,” this means facts and public health official recommendations, end of discussion. In Langley or the Township of Langley, I will give due credit, though, to some of the church leaders who showed solidarity with modern medical recommendations from the leading health authority in the province, Dr. Bonnie Henry, and Adrian Dix.
The same Township of Langley with Mayor Jack Froese. Councillor Petrina Arnason who is a former lawyer for the Law Society of Ontario. Councillor David Davis who is a Langley dairy farmer of the fourth generation.
Councillor Steve Ferguson who is a former special education teacher and school counsellor. Councillor Margaret Kunst who is a long-time business owner in the agricultural sector. Councillor Bob Long who is the former Manager of the University Press at Trinity Western University.
Councillor Kim Richter who is an Instructor of Business Management at Kwantlen Polytechnic University. Councillor Blair Whitmarsh who is a Professor at Trinity Western University (1996-) and Dean of the School of Human Kinetics and Athletics at Trinity Western University (2003-).
The controversial[13] Councillor Eric Woodward who is Co-Founder and former owner of Mail.com and DomainWorks, former President of the Fort Langley Business Improvement Association, and Founder of the Eric Woodward Foundation.[14]
On the letter, as reported in “Langley church leaders sign letter to ‘fully support’ Dr. Bonnie Henry” by Dan Ferguson, Rev. Andrew Halladay (Vicar) of St. Andrew’s Anglican Church, Rev. Kristen Steele (Pastor) of the Shepherd Valley Lutheran Church in Langley, Rev. Aneeta Saroop (Pastor) of the Spirit of Life Lutheran Church in Vancouver, Rev. Kelly Duncan (Rector) of the Parish of St. George in Fort Langley[15], Rev. David Taylor (Rector) of St. Dunstan’s Anglican Church in Aldergrove, and others, in a coalition totalling 38 signed the letter.
Fundamentally, it was a political act to remove themselves or distance themselves from the atrociously idiotic actions of their conservative Christian compatriots.
As some may recall in “Municipal Case Study: British Columbia and Permissive Tax Exemptions,” 19 churches in the Fraser Valley, at least, defied the public health orders. Lead Pastor Brent Smith of Riverside Calvary Chapel defied it.[16]
Same with James Butler of Free Grace Baptist Church and John Koopman of Chilliwack Free Reformed Church, where both cited God’s commands and Christian theology as the reason to ignore the public health order.
Thus, we have a split in the Christian communities between rejection of public health orders for the common good and acceptance of them. It’s not reported as such, but it’s shown glaringly here.
There’s a civil war between theological brands in Canada exemplified and exacerbated by the COVID-19 pandemic. Some respect the same rules for everyone and modern scientific rationalism, as given by medical recommendations.
Others deny this, thus defy the public health orders, so view themselves above the common secular law, and rules and norms of everyone else. Because they view themselves as commanded by transcendentalist ethics or God’s law, so, in a sense, superior and excluded from “common secular law, and rules and norms of everyone else.”
It’s a tense civil war amongst Christians too, where both sides lose now and in the future; there’s no way out of the failures. On the one hand, if God is all-powerful, then He can protect His faithful, so the conservative fundamentalists (the latter cited group) are correct.
On the other hand, if God isn’t omnipotent, then He can’t guard His sheep, so the liberal non-literalists (the former cited group) are correct in their actions. Yet, we see conservatives around the world who go to churches, and encourage others to go to churches in-person, who get sick and die, including dozens and dozens of pastors.
Therefore, the conservatives prove by outcomes of deaths (laity and pastors) the impotence of the Christian God to protect them, while, the liberals, prove by actions of staying indoors and respecting modern rational scientific medical recommendations the perception of the impotence of the Christian God to protect them.
Ergo, their God isn’t omnipotent, either by outcomes in response to the conservatives or in theological actions lived out by the liberals. The idempotence of God’s felt, via deaths, or God’s perceived, through actions, impotence seems natural in the light of modern science.
God comes out impotent, regardless, of the church or the Christian theology, or the individual Christian leader or believer. In this sense, the (conservative or liberal theology) Christian God is evil – letting the deaths happen, powerless – cannot stop the deaths occurring, or non-existent – because this explains either case (conservative or liberal theology in outcomes and views, respectively), with the most parsimonious in the lattermost option.
Anyhow, the Wagner Hills Farm Society support by the Village Church makes this action in the Township of Langley interesting, nonetheless. I cite the above narratives because these are all of a piece together. They come and flow within a similar integrated network of ideologies and communities here.
They have some obscure items like a Golf Tournament. They have an alumni page featuring a man named Daniel. The meat of the program is men and women addicts in recovery (discipleship).
The Wagner Hills Farm Society Men’s Campus is in Fort Langley, British Columbia, Canada, and the Women’s Campus is in South Langley, British Columbia, Canada. The Men’s Campus is located at 8061 264th Street in Langley, BC (V1M 3M3). They describe the program as follows:
Our one-year program is aimed to help men heal mentally, physically, emotionally and spiritually through a relationship with God and others. Throughout a typical week our residents participate in work, classroom teaching, group Bible study, sharing meetings, recreation, and worship. Most of these activities are required, but some are optional. We also offer prayer counseling in which residents meet one-on-one with a member of our staff. We schedule 10 meetings with each resident over the course of their year with us, and additional meetings can be scheduled on a by-request basis. In addition to these onsite activities, we also take residents to church meetings in the community every Sunday morning and evening.
Visitation and communication are based on a permission slip system with phone calls, internet, and visits. The farm is in Glen Valley. Most of the activities take place at the New Life Centre, while there are five client residences capable of housing 6 to 8 people in each.
The Women’s Campus is located at 460 216th Street in Langley, BC (V2Z 1R6). The Wagner Hills Farm Society describes the program in the following manner:
Our one-year program is aimed to help men and women heal mentally, physically, emotionally and spiritually through a relationship with God and others. Throughout a typical week our residents participate in work (with animals, in greenhouses, garden, kitchen or market), classroom teaching, group Bible study, sharing meetings, group therapy, counselling sessions, recreation, and worship. Most of these activities are required, but some are optional. We also offer prayer counselling in which residents meet one-on-one with a member of our staff. We schedule meetings with each resident over the course of their year to discuss future plans regarding education, finding a mentor, serving within the community and aftercare. In addition to these onsite activities, we also take residents to church meetings in the community every Sunday morning and evening.
Most of the restrictions and demands of lifestyle appear much the same. However, the multi-purpose building is called the Stevenson House of Hope. They have a “EVENTS Volunteer Team” page, “Admission Application” page, “Donate Online” page (inclusive of another on Centra Windows and Centra), “Contact Us” page, and, interestingly, a page devoted to boutique hand-crafted items called “The Market at Wagner Hills.”
Their “FAQ’s” page answers some of the more detailed queries in a short form[17]. Their two-step program in the first part incorporates “worship services… bibles studies [sic]… and church services.” The program costs $100 (CAD) per day per resident. They do not permit “cigarettes, e-vapes, pipes, cigars, or any smoking…”
On medications, they state, “We do allow prescribed medications while you are in the program as long as they’re not addictive. Because Wagner Hills isn’t a medical facility, it is our policy to disallow anything that could cause harm to oneself or to others if it were to be abused. As such we don’t allow addictive medications even if prescribed by a doctor. These include, but are not limited to, narcotics, benzodiazepines, methadone, and suboxone.”
Even doctor visits, they must be done by submission of permission slips for the scheduling of an appointment time. Even with bail, probation, parole, or other legal issues, they help meet them where they’re situated. Those things banned include drugs, alcohol, cigarettes/pipes/cigars/e-cigs/vaporizers, weapons, drug paraphernalia, porn, and animals.
The interesting fine print is in the “Intake Guideline,” which states:
In order to maintain the highest degree of safety and respect for our residents, we have well-defined rules and guidelines. Potential clients must understand that violating any of the following guidelines may result in immediate discharge and prevention from future enrollment in the program. We reserve the right to refuse admission to the program if potential clients can not or refuse to adhere to the set rules and guidelines.
- The use/and or possession of cigarettes, pornography and drugs, including alcohol, is strictly prohibited.
- Threats or acts of violence against fellow residents and/or Wagner Hills employees are strictly prohibited.
- Residents must medically be able to participate in the program both physically and mentally. The program requires one to be emotionally able to participate in counselling sessions, group sharing, and worship, and be committed to making healthy life changes.
Obviously, the presentation is fit for a Christian message within a Christian secular culture. One in which Christians dominate the current demographics of the area and Christianity has been the host colonial culture since 1867.
As such, its demeanour takes the distinctions of Genesis of man and woman seriously with the separation into Men’s Campus and Women’s Campus. It takes the Bible seriously with the bible studies as part of its program.
It takes a ministerial approach, as per the titling of a ministry and targeted objective of the creation of disciples. Its emphasis on worship as part of the program. In short, the entire approach is a faith-based collection of methodologies to move “beyond recovery to discipleship,” according to the brochure.[18] Which is all to state simply, it’s not about recovery inasmuch as it’s about, ultimately, gaining converts to Christianity.
Ultimately, their coercive and dubious aims are stipulated and made explicit in the separate website for Wagner Hills Ministries. They state the belief in God and the Bible more thoroughly and directly than in the Wagner Hill Farm Society web domain. “What we Believe”[19] states:
We believe in the Word of God as found in the Bible. This is to be the foundation for how we think, speak, and act.
God is our Creator, our Savior, and our Judge. He loves us and desires a relationship with us and wants to give us new, eternal life through Jesus Christ.
We all have intrinsic value and are worthy of respect. We all are self-aware, knowing our emotions, thoughts and actions. We all have a conscience and have a sense of right and wrong. We all have the ability and freedom to make personal choices and are responsible for those choices. Therefore, we all live with the consequences of our choices.
God intends for us to be relational. Our choices affect our relationship with God and with other people. So we are responsible for how our choices affect others as they relate to them (i.e. friends, family, etc).
Real and lasting change occurs when God changes our hearts and better choices become our lifestyle. We co-operate with God in changing our lives by obedience to His principles.
“Our Program Vision”[20] states:
At Wagner Hills we facilitate the making of disciples of Jesus Christ. This encompasses one’s whole life from the inside out, changing one’s perspective and belief system as well as lifestyle. Our vision is to raise up servants who have caught our heart in the values we hold and the ways in which we live and teach these values. We believe that men need a purpose for life and that God has given that purpose in Jesus’ commission to make disciples:
- to teach and train all who come to go beyond recovery to know and follow Jesus in
- a disciplined, committed life style
- to raise up servants whose hearts are to serve in all areas of ministry
- to train for outreach in a way that will model serving and relationships with an openness to spiritual gifts and power evangelism
The whole aim and emphasis are to convert people at the weakest points in their lives. The particularly unethical and immoral fundaments are laid bare in language seen as positive because of the valence given to the verbiage in Christian ministries and churches, and programs, in this country, particularly this municipality.
The idea of finding and bringing people into the fold who are struggling to the utmost and then “making… disciples of Jesus Christ” through the ploy of proposed recovery with worship services, bible study, and the like, is abhorrent and fundamentally vice-ridden.
A pig in a suit with a bowtie scented with inordinate amounts of cologne and walking along a path strewn in rose petals is still a pig. If you take a step back and reflect on it, then you can comprehend the despicable nature of it. Yet, it garners the social cachet of community service, social work, and Christian iconography and language. This is on the assumption that it works.
If the programs were effective, and if the money and professional resources went to real supports, then they would work towards fundamental shifts in the efforts towards evidence-based approaches, scientific methodologies, known to work better than faith-based programs.
By rejecting modern scientific counselling and therapeutic methodologies considered best practice with a preferred emphasis on bible study, worship, farm work, and ministerial activities, and coerced efforts to conform oneself to a Christian true believer, these can be considered positively framed forms of religious abuse, as in abusing people via religion.
It’s not taking sober, functional adults and making a case for the theology. It’s coercing and forcing this on individuals with no or few other options, who are desperate. The entire fiasco is infused in its media outreach with this too.
If the proposal for support or recovery comes with the basis for the construction of a new Christian personality, so as to make a disciple to evangelize, then this is taking people at the rock bottom of life and then utilizing this trauma and pain to shove religious ideology into their minds.
The idea is “to teach and train all who come to go beyond recovery to know and follow Jesus”; is it not?
The emphasis is “to raise up servants whose hearts are to serve in all areas of ministry”; is it not?
The goal is “to train for outreach in a way that will model serving and relationships with an openness to spiritual gifts and power evangelism”; is it not?
If the idea is believing “in the Word of God as found in the Bible. This is to be the foundation for how we think, speak, and act,” then their image of Christ, the Word of God, and the Bible, is somewhat of an emotional-abuser-Messiah who only helps with the preferential option for conversion into disciples or a rose shown with the thorns hidden behind the handing hand.
It not focused on people as subjects. We’re seeing an emphasis on people as objects to round-up into disciples, as a new flock, over the course of a 1-year ‘recovery’/discipleship program. What about the fundamentals of the program? The idea of the program working for the individuals in it.
Their main foci are the testimonies of individuals who have gone through the program. Most of them of people who fell through the cracks of society. If our society and families were more functional, fewer of these individuals would be exploited for the purposes of discipleship of these programs. Testimonies are some of the weakest forms of evidence in the favour of a program, though widely considered in the reverse, colloquially.
There are a number of videos[21] – about 30 at the time of writing – with individuals who may have mental illness issues in personal history, as the first man from “Wagner Hills 2019.” The first man was sitting in a hotel and was broken down, found a Bible, and saw a list of organizations with Wagner Hills as the first on there. A desperate find for a man in desperate circumstances.
The second man had been stabbed in the Downtown of Hastings in Vancouver, or the broader Downtown Eastside of Vancouver. Well-known areas in the city with difficult life circumstances for many. The second man, with the backwards baseball cap, was calling out to God. Another desperate man looking for a way out in harrowing contexts.
The third man from the same video had been facing bankruptcy and was in bad straits with his son and daughter. He is trying to make well with his kids and finances and attributed this to God rather than his own overcoming of personal struggles.
“With God, I can finally have the appropriate relationship with my kids. I am walking around with the ultimate guidance. It is the most important thing that has ever happened to me. I feel like I am finally living a life of purpose…” the third man opined, “I feel like I’ve exchanged what I want to what I am meant for. What I am meant for is the joy God has for me. I found that here. Something about these hills. Something about the guys that come in and out. I feel like we’re farming the Spirit here.”
A further man who faced desperate personal environments, internal and external, and happened to find a lifeline and then attributed this to the divine. A fourth man claimed by the age of 12 to be a functioning alcoholic and addict, where the drugs and the other things used were worse.
“I thought my life was over by the age of 12. I was halfway on the road to East Hastings right before I got a text from Dustin saying, ‘Hey, I’ve been thinking about you. There have been a lot of people praying about you. I think you should come to Wagner Hills,’” the fourth man said.
These four men profiled in the one video represent a series of men without meaning, in the gutter in their personal narrative, and looking for answers and hope in a moment of utter depression, anxiety, and likely suicidality. There is video after video like this one for Wagner Hills Farm Society, men and women.
All previous harsh commentary would match the commentary of the unethical and immoral foundations of the Wagner Hills Farm Society in spite of the soothing, unctuous guitar instrumentals playing in the background of so many of their videos.
Yet, we have to analyze these prospects rationally and scientifically. For example, do programs like reliance on worship, prayer, discipleship, ministry, and bible studies, help with the recovery from substance abuse?
We can look at the most widely analyzed one, Alcoholics Anonymous, which utilizes an originally Christian 12-Step Program with an emphasis on a Higher Power now. It is founded on the Big Book.
The Journal of the American Medical Association stated:
The book under review is a curious combination of organizing propaganda and religious exhortation. It is in no sense a scientific book, although it is introduced by a letter from a physician who claims to know some of the anonymous contributors who have been “cured” of addiction to alcohol and have joined together in an organization which would save other addicts by a kind of religious conversion. The book contains instructions as to how to intrigue the alcoholic addict into the acceptance of divine guidance in place of alcohol in terms strongly reminiscent of Dale Carnegie and the adherents of the Buchman (“Oxford”) movement. The one valid thing in the book is the recognition of the seriousness of addiction to alcohol. Other than this, the book has no scientific merit or interest.[22]
The only valid item is a recognition of addiction as a problem. Here’s the problem with faith-based recovery programs aside from the above concerns, they do not work and never have, by and large; thus, God is the failed hypothesis, once more.
As reported by National Public Radio in “With Sobering Science, Doctor Debunks 12-Step Recovery,” Dr. Lance Dodes, a psychiatrist, stated:
There is a large body of evidence now looking at AA success rate, and the success rate of AA is between 5 and 10 percent. Most people don’t seem to know that because it’s not widely publicized. … There are some studies that have claimed to show scientifically that AA is useful. These studies are riddled with scientific errors and they say no more than what we knew to begin with, which is that AA has probably the worst success rate in all of medicine.
It’s not only that AA has a 5 to 10 percent success rate; if it was successful and was neutral the rest of the time, we’d say OK. But it’s harmful to the 90 percent who don’t do well. And it’s harmful for several important reasons. One of them is that everyone believes that AA is the right treatment. AA is never wrong, according to AA. If you fail in AA, it’s you that’s failed…
…The reason that the 5 to 10 percent do well in AA actually doesn’t have to do with the 12 steps themselves; it has to do with the camaraderie. It’s a supportive organization with people who are on the whole kind to you, and it gives you a structure. Some people can make a lot of use of that. And to its credit, AA describes itself as a brotherhood rather than a treatment.[23]
So, the failure rate is 9 out of 10 to 19 out of 20. Probably, “The worst success rate in all of medicine.” That’s an astonishingly evidenced showing of the failure of concept of the 12-Step Programs and AA. The ‘God’ filling the gaps is in community, not in God.
People collectively are the God that they were looking for the whole time. Then when it fails, they blame this on the individual addict in recovery. When it succeeds, they can use these as the testimonies for the individuals within the program as a proof of concept to the general public (See above transcriptions or their videos online on YouTube).
You can see the videos, and the like, of Wagner Hills Farm Society. So, it’s not only unethical and immoral. The basis of many of these programs in a Higher Power or giving oneself to a Higher Power doesn’t work, factually known to fail.
Thusly, AA programs, as an analogical comparison, sets a standard of strong failure for decades while Wagner Hills Farm Society and AA set the same standard of immoral and unethical behaviour of taking advantage of the vulnerable for enforcing and coercing religion onto addicts who want to get well.
Even further, Hemant Mehta, of The Friendly Atheist, in “British Columbia Legislator Says Prayer Can Help “People With All Kinds of Disorders”” stated:
In British Columbia, however, many treatment centers only recommend AA to alcoholics. The government’s own health information website also endorses AA. That’s a problem if you’re someone who either wants secular alternatives or prefers programs that operate based on the best available scientific evidence.[24]
It seems as if religious individuals, ideologies, and institutions have set forth an integrated network of programs with extreme failure rates, unethical and immoral coercion of addicts for ministry purposes or religious evangelizing to make disciples, and then closed off the system referrals to keep addicts only within these faith-based programs.
Addicts are being abused by religious ideology here. It’s disgusting, despicable, not laudable, and damaging to the reputations of ordinary religious people, the lives of addicts, the emotional well-being of family members of addicts with seeing the revolving door, and wasting resources and time on programs without solid empirical evidence in support of them.
Ironically, Wagner Hills Ministries evades evidence-based answers, e.g., the addict is now a former addict after the program and has been for 1 month, 1 year, 5 years, 10+ years. Instead, they speak in deliberately vague evangelistic non-sense patois in “How Do We Measure Success?”:
The truest success benefits of our faith based treatment program cannot be measured by simple metrics. We believe that true spiritual change comes from a relationship with Jesus Christ. Because of this, we are witness daily to men and women transforming their lives, while mending and restoring broken relationships. We focus on rebuilding self-esteem and confidence, giving each individual an increased sense of dignity and value.
Beyond addiction, many of our residents arrive dealing with anxiety, depression, emptiness, and unfulfilled. We help them make the positive steps towards changing their lives.
In our ongoing counselling, training, work programs and an active relationship with God, a person develops deeper meaning and purpose. This helps lead them to walk a path of truth and integrity, to regain trust and respect in their lives. Many give their lives to the Lord.
This proven step by step approach increases wellness, developing a physical, psychological, social and spiritual balance. The aftercare support includes ongoing accountability, mentorship and fellowship. We promote helping others and volunteering at community events. Many of our graduates go on to living improved lives and are no longer a burden to society, they become contributing members to their community.[25]
Here would be a simple and science-based response, “Our programs work at these rates, under these conditions, for these demographics, for these substances, for this range of conditions, and for this period of time on average,” rather than a long-winded harangue about finding and giving “their lives to the Lord.”
Yet, Wagner Hills Farm Society/Wagner Hills Ministries has endorsements, at one time or another, from prominent members of our municipal history, including Mark Warawa (former Langley Member of Parliament), Jordan Bateman (former Councilor, Township of Langley), H. Peter Fassbender (former Mayor, City of Langley), Kurt Alberts (former Mayor, Township of Langley), and Bob L. Friesen (Sales Manager, BC Christian News, The Shepherd’s Guide).[26]
Have these individuals considered stripping personal support or endorsement for these programs from their professional legacy?
While, at the same time, other secular evidenced-programs exist to provide proper care for individuals. Nonetheless, these programs exist and will provide marginal help to some and mostly dubious assistance to others.
Therefore, if individuals need help, they will have to be on their guard and proactive in finding evidence-based, secular, or evidence-based secular, alternatives in the Township of Langley and beyond.
If someone you know is or you are struggling with addiction, please see these alternatives (hyperlinks active):
- LifeRing Secular Recovery
- Moderation Management
- Rational Recovery
- SecularAA
- Secular Organizations for Sobriety (SOS)
- SMART Recovery
- Women for Sobriety
Footnotes
[1] “About Wagner Hills” states:
Our program exists to provide rehabilitative care to people in addiction. It is a faith-based, non-smoking community living experience on a working farm. We use classroom learning and one-on-one mentoring to teach tools for healthy relationships which residents can then practice applying in daily life at the farm. The growth that our residents gain in these skills while in the Wagner Hills community prepares them for a successful life beyond the program. The program length is a one year commitment, with intake happening on a continual basis.
See Wagner Hills (2021a).
[2] See Ibid.
[3] See Wagner Hills Farm Society (2021b).
[4] “Board of Directors” states:
Kris Sledding is the husband to Rachel and father to Cassie and Ethan. Kris is a 12-year municipal police officer with a rich history of experience in the church community at all levels including pastoral service and board involvement. Kris has been directly involved as a board member with Wagner Hills since 2013), when he was introduced to the “Farmily” through Jason, who was just starting out in his role as Executive Director. Over the years, the experience of being proactively involved in Gods restoration of broken lives-rather then caught up in the reactive, fruitless human cycle of judicial system failure and moral emptiness that plague our society in a growing way-continues to provide Kris with a strong sense of fulfillment and purpose.
See Wagner Hills Farm Society (2021c).
[5] Dan Ashton is a self-employed mortgage and real estate broker.
[6] Pastor Curtis Boehm is part of the Lutheran Church Canada.
[7] Allen Schellenberger is part of the Lutheran Church Canada Financial Ministries.
[8] Kim Ironmonger is the Board Treasurer and is part of Northcrest Community Care.
[9] Lanson Foster is part of Lanstone Homes Ltd.
[10] See Wagner Hills Farm Society (2021d).
[11] See Wagner Hills Farm Society (2021e).
[12] “Executive Leadership, Central, Elder Team” states:
Mark grew up in Toronto and moved to Vancouver in 2004 to attend Regent College, where he received a Master of New Testament Studies. Following over ten years of ministry, Mark, along with his wife Erin and an amazing team of people, planted Village Church in January 2010, which has now grown to a vibrant multi-site church in the Greater Vancouver Area and Calgary. He is passionate about contextualizing the gospel, teaching the Bible, seeing people transformed by Jesus, planting churches, and seeing the gospel advance across Canada. Mark resides in South Surrey with his wife and their three daughters. He is honoured and excited to lead Village Church wherever God calls it to go.
See Village Church (2021).
[13] Some of the controversies have involved prominent Kwelexwelsten, Kwantlen First Nation artist Brandon Gabriel (Brandon Gabriel-Kwelexwecten), former Township of Langley Cllr. (2014-2018) and owner of Well Seasoned gourmet foods inc. (2004-) Angie Quaale, and some others, with mixed evaluations of the outcomes of each controversy from various parties within the Township of Langley and the National Historic Site Fort Langley. See Claxton (2021), Claxton (2020), and Claxton (2019).
[14] The current Board of Directors includes Barry Dashner (Chair), Catherine Cook (Director), Frank Cox (Director), Kelly Holmes (Director), Shona DeGuzman (Director), Maureen Rose (Director), Rob Rose (Director), and Eric Woodward (Secretary). Previous directors have included Tom Kirstein (former Board Chair) who is a former Mayor of White Rock and Gareth Abreo who is a former President of the Fort Langley Business Improvement Association. The Fort Langley Business Improvement Association current Board of Directors includes Lisa Smit (President), Lindsay Aplas (Vice-President), Meghan Neufeld (Treasurer), Christine Burdeniuk (Secretary), Anita Bisset (Director), and Paul Wood (Director). Although, according to some recent reportage, the Fort Langley Business Improvement Association (FLBIA) has its management taken over by the Eric Woodward Foundation. See Eric Woodward Foundation (2021) and Uytdewilligen (2020).
[15] Previous research and reportage in “Freethought for the Small Towns: Case Study” listed the churches in this locale as “Fort Langley Evangelical Free Church, Living Waters Church, Fraser Point Church – Meeting Place, St George’s Anglican Church, United Churches of Langley – St. Andrew’s Chapel, Vineyard Christian Fellowship, Fraser Point Church Offices, Jubilee Church, and Fellowship Pacific.” See Jacobsen (2020).
Fort Langley Evangelical Free Church’s staff includes Jason Lavergne (Lead Pastor), Erwin Van Ramhorst (Associate Pastor of Youth and Young Adults), Brittany Martin (Coordinator of Worship Ministries), Mary Ann Dance (Children’s Ministry Assistant), and Alana Hall (Office Administrator). See Fort Langley Evangelical Free Church (2021).
The Leadership Council is comprised of Kirsten Anonby (pastoral team), Ryan Bedwell (pastoral team), Heather Currie, Dave Dirks, Carina Drisner, Luke Knight (pastoral team), Jennifer Obrecht, Dave Solmes (pastoral team), Jonathan Withers, and Treasurer: David Knight. The Staff is comprised of Kirsten Anonby (Associate Pastor), Ryan Bedwell (Associate Pastor), Kyle Epp (Pastor), Lynn Gettel (Office Administrator), Dee-Ana Goodman (Pastor, Children’s Ministries), Luke Knight (Associate Pastor), Reuben Kramer (Pastor), Rebeca Monzo (Pator, Youth Network), Ethan Newman (Preteens Director), Harold Sawatzky (Pastor), Rachel Schock (Pastor), Carol Slusar (Children’s Ministry Assistant), Doug Smith (Pastor), Dave Solmes (Lead Pastor), Ricky Stephen (Pastor), Mike Vater (Executive Pastor), and Rob Wilson (Media Production Director). See Living Waters Church (2021a) and Living Waters Church (2021b).
Fraser Point Church – Meeting Place doesn’t appear to have immediate listing of the staff or leadership. Lead Pastor may be Tyson Kliem.
St. George’s Anglican Church’s leadership is The Reverend Kelly Duncan (Priest), The Reverend Eileen Nurse (Deacon), The Reverend Karen Saunders (Deacon), Dodi Mesenchuk (Parish Administrator), Andre Erasmus (Organist), David Jordan (People’s Warden), and Fran Hancock (Rector’s Warden). See St George’s Anglican Church (2021).
The United Churches of Langley – St. Andrew’s Chapel Congregational Leadership includes Tom Louie (Chair of the Board), Eilleen Anderson (Vice Chair of the Board), Sylvia Mountain (Past Chair of the Board), Maureen Burgess (Secretary of the Board), William Ness (Treasurer), Stacey Jordan-Knox (Chair of the Ministry & Personnel Committee), Lynda Christensen (UCW Representative, Member at Large), Kellie Warnock (Member at Large), Chandra Carlson (Pacific Mountain Region Representative), Marianne Clark (Pacific Mountain Region Representative), and Doug Perkins (Pacific Mountain Region Representative). Its Team includes Rev. M. Sophia Ducey (Co-Minister with focus on <50 year old Adults, Families, Children, Youth, and Communications), Rev. Ryan Tristin Chapman (Co-Minister with focus on >50 year old Adult Faith, Pastoral Care and Outreach), Nigel Chuah (Social Justice Program Facilitator), Linda Szentes (Music Leader – Musician), Tim Bailey (Music Leader – Choir), Joanne Sommer-Miller (Pianist), Jovana Ivanovic (Office Co-ordinator), Sherry Klassen (Finance Administrator), Deanna Feuer (Youth Facilitator), Sarah Veltman (Senior Youth Leader), and Carley Carder (Facilitator – Ministry of Children, Youth and Families). See United Churches of Langley (2021a) and United Churches of Langley (2021b).
Vineyard Christian Fellowship’s leadership includes Leili & Patti White (Lead Pastor/Elder), David Klingensmith (Elder), Mike Rempel (Elder/Board Member – Chairman), Shane Blackmon (Board Member – Treasurer), Lori Ward (Board Member – Secretary), Colin Barrett (Board Member – Director), and Barry Cox (Board Member – Director). See Vineyard Christian Fellowship (2021).
Fellowship Pacific’s Team includes David Horita (Regional Director, Krista Penner (Team Leader), Dan Cody (Team Leader), Todd Chapman, Elizabeth Faulkner, Colette Bullock, Mike Mawhorter, Allison Weber, Doug Fordham, and Jessica Powell. Its Board of Directors is comprised of Brent Chapman (President of SouthRidge Fellowship Church, Langley), Jeremy Johnson (of Village Church, Surrey), Barton Priebe (of Central Baptist Church, Victoria), Larry Lagerstrom (of Redemption Community Church, Surrey), Brian Joyce (of Chaplain, Prince George Youth Custody Center), Buffy Paul (of Village Church, Surrey), Janet Bolvin (of South Delta Baptist Church, Delta), Jeremy Norton (of Mountainview Church, Whitehorse), Kelly Nicolls (of Princeton Fellowship Baptist Church, Princeton), and Rick Burdett (of Outreach Canada). See Fellowship Pacific (2021).
[16] “Municipal Case Study: British Columbia and Permissive Tax Exemptions” states:
The male pastoral leadership (by title of “pastor” or “elder,” youth, children, and administration left to the women) comes from Elder Nathan Sawatzky, Elder Brent Muxlow, Elder Pete Jansen, Lead Pastor Brent Smith, Assistant Pastor Randy Dyck, Assistant Pastor Rob Lee, and Youth Pastor Cole Smith.
See Jacobsen (2021).
[17] See Wagner Hills Farm Society (2021f).
[18] See Wagner Hills Farm Society (2021g).
[19] See Wagner Hills Ministries (2021a).
[20] See Ibid.
[21] There are about 30 videos listed on their YouTube channel at this time: “Merry Christmas from Women’s Campus 2017,” “Jason and Tony,” “Stephanie,” “Stelle,” “Jason Roberts + Dawn Bralovich,” “Ellie,” “Teira,” “WH Men’s Campus,” “Ryan,” “WH Jason Christmas 2017 01,” “WH Giving Tuesday 2017 02,” “IMG 3899 MOV,” “Wagner Hills Farm,” “Wagner Hills Building Renovation Donation Appeal,” “A Christmas Message to Alumni 2015/16,” “Christmas Donation Appeal – Wagner Hills Farms,” “Wagner Hills Matching Donation Announcement,” “Support the Jones Family,” “Recovery Day – Wagner Hills Farm Society,” “Peter’s Testimony,” “Allan’s Story,” “Judd’s Story,” “Solid Rock Steel Supports Wagner Hills,” “Introducing ’44 for Freedom’ program,” “Meet Marty from Wagner Hills Ministries – Personal Testimony,” “Meet Justin from Wagner Hills Ministries,” “Wagner Hills – Christian Rehabilitation Center in Langley,” “Christian Rehab Recovery in Langley,” and “Testimonies for Wagner Hills Ministries – Christian Rehabilitation Center Langley.”
[22] See RationalWiki (2020, December 11).
[23] See National Public Radio (2014).
[24] See Mehta (2016).
[25] See Wagner Hills Ministries (2021c).
[26] See Wagner Hills Ministries. (2021b).
References
Claxton, M. (2019, September 4). Current Langley councillor demands apology from former councillor. Retrieved from https://www.aldergrovestar.com/news/current-langley-councillor-demands-apology-from-former-councillor/.
Claxton, M. (2020, January 23). Lawyers argue over truth of “threat” in Langley lawsuit filings. Retrieved from https://www.aldergrovestar.com/news/lawyers-argue-over-truth-of-threat-in-langley-lawsuit-filings/.
Claxton, M. (2021, January 8). Mayor, councillors win court decision and stay in office in Langley Township. Retrieved from https://www.aldergrovestar.com/news/mayor-councillors-win-court-decision-and-stay-in-office-in-langley-township/?fbclid=IwAR2IeRdIMgBTt3qoTZFGJ3Vd_J_eQe20PaUlZWyg-fOfWiAA3iFmujNxhCw.
Eric Woodward Foundation. (2021). Board of Directors. Retrieved from https://www.ericwoodwardfoundation.org/board.
Fellowship Pacific. (2021). The Team & Fellowship Pacific Board Members. Retrieved from https://www.febpacific.ca/the-team.
Ferguson, D. (2021, January 5). Langley church leaders sign letter to ‘fully support’ Dr. Bonnie Henry. Retrieved from https://www.aldergrovestar.com/news/langley-church-leaders-among-group-of-38-who-sign-letter-to-fully-support-dr-bonnie-henry-and-health-minister-adrian-dix/.
Fort Langley Evangelical Free Church. (2021). Staff. Retrieved from https://www.flefc.org/staff.
Jacobsen, S.D. (2020, May 16). Freethought for the Small Towns: Case Study. Retrieved from www.newsintervention.com/freethought-jacobsen/.
Jacobsen, S.D. (2021, January 26). Municipal Case Study: British Columbia and Permissive Tax Exemptions. Retrieved from https://www.newsintervention.com/municipal-case-study-british-columbia-and-permissive-tax-exemptions/.
Living Waters Church. (2021a). Leadership Council. Retrieved from https://www.lwchurch.ca/about/leadership-council.
Living Waters Church. (2021b). Pastoral Team. Retrieved from https://www.lwchurch.ca/team.
Mehta, M. (2016, July 14). British Columbia Legislator Says Prayer Can Help “People With All Kinds of Disorders”. Retrieved from https://friendlyatheist.patheos.com/2016/07/14/british-columbia-legislator-says-prayer-can-help-people-with-all-kinds-of-disorders/.
National Public Radio. (2014, March 23). With Sobering Science, Doctor Debunks 12-Step Recovery. Retrieved from https://www.npr.org/2014/03/23/291405829/with-sobering-science-doctor-debunks-12-step-recovery.
RationalWiki. (2020, December 11). Alcoholics Anonymous. Retrieved from https://rationalwiki.org/wiki/Alcoholics_Anonymous.
St George’s Anglican Church. (2021). Parish of St. George. Retrieved from https://stgeorgeanglican.ca.
United Churches of Langley. (2021a). Congregational Leaders. Retrieved from https://unitedchurchesoflangley.ca/about-us/pages/ministry-leaders.
Uytdewilligen, R. (2020, September 24). Eric Woodward Foundation takes over management of Fort Langley Cranberry Festival. Retrieved from https://www.aldergrovestar.com/community/eric-woodward-foundation-takes-over-management-of-fort-langley-cranberry-festival/.
Village Church. (2021a). Executive Leadership, Central, Elder Team. Retrieved from https://thisisvillagechurch.com/people/mark-clark/.
Vineyard Christian Fellowship. (2021). Our Leadership. Retrieved from https://www.langleyvineyard.com/leadership.
Wagner Hills Ministries. (2021b). Endorsements. Retrieved from https://wagnerhills.com/about/endorsements/index.php.
Wagner Hills Ministries. (2021c). How Do We Measure Success?. Retrieved from https://wagnerhills.com/about/how-do-we-measure-success/index.php.
Wagner Hills Ministries. (2021a). Mission Statement. Retrieved from https://wagnerhills.com/about/mission-statement/index.php.
Wagner Hills Farm Society. (2021a). About Wagner Hills. Retrieved from https://wagnerhills.com/about-wh/.
Wagner Hills Farm Society. (2021c). Board of Directors. Retrieved from https://wagnerhills.com/board-of-directors/.
Wagner Hills Farm Society. (2021g). Brochure Outside. Retrieved from www.wagnerhills.com/BrochureOutsidePage%20Copy.pdf.
Wagner Hills Farm Society. (2021e). Cheering Section. Retrieved from https://wagnerhills.com/cheering-section/.
Wagner Hills Farm Society. (2021h). Covid-19 Response. Retrieved from https://wagnerhills.com/covid-19-response/.
Wagner Hills Farm Society. (2021f). FAQ’s. Retrieved from https://wagnerhills.com/admission-faqs/.
Wagner Hills Farm Society. (2021d). History of Wagner Hills. Retrieved from https://wagnerhills.com/history-of-wh/.
Wagner Hills Farm Society. (2021b). Our Mission. Retrieved from https://wagnerhills.com/our-mission/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/26
Zara Kay (YouTube, Wikinews) is the Founder of Faithless Hijabi (Facebook, Instagram, Twitter, Wikipedia). Faithless Hijabi aims for the creation of shared experiences and creating a community for ex-Muslims.[1] Since the founding of the organization in October of 2018, the organization, under the helm of Kay, has advanced rapidly.
Many resources have been provided by the organization including sections of the web domain for sharing your story[2], a blog[3], a mental health program[4], advice on setting boundaries with family as an ex-Muslim[5], life after Islam[6], a support corner[7], how to support them[8], and, as of recent, #JusticeForZaraKay[9]. Why the hashtag with “Justice” in it?
My first interactions with Kay happened around the turn or the start of the organization, around Spring of 2019. These took many months to come to transcription and publication. It became an extensive four-part introduction and interview with her.
The parts were entitled “An Interview with Zara Kay on Ethnic and Religious Background, Differential Treatments of Boys and Girls, Men and Women in the Religious Culture, and Theological Justifications (Part One),” “An Interview with Zara Kay on Faithless Hijabi, Global Violence Against Women Statistics, Leaving Fundamentalism, and Building Bridges (Part Two),” “An Interview with Zara Kay on No True Scotsman, FGM, Clitoridectomy, Infibulation, Identity Crisis, and Secular Communities (Part Three),” and “An Interview with Zara Kay on Dawkins, Liberation of Women, and Women’s Free Choices (Part Four).”
All published in In-Sight: Independent Interview-Based Journal (2369-6885). Through the interview, it was clear, early, Kay was going to be a powerful and influential voice for ex-religious people, ex-Muslim people, and, in particular, women in those communities.
The quelle surprise surprise was the bringing Kay into a police station, hence “Justice.” Her last tweet before heading into the station mentioned being checked into it. There have been growing petitions for her. Including a rapid development signatory support list, the number of signatories has grown rapidly for Kay’s case[10].
Kay was detained on purported charges on December 28, 2020. She was held in the Dar es-Salaam Oysterbay Police Station for 32 hours. It is claimed by the Council of Ex-Muslims of Britain that the charges against Zara are politically motivated.
Those charges coming from the Khoja Shia Ithnasheri Jamaat. The community, allegedly, opposed the activism, apostasy, and blasphemy, of Kay. Kay has Tanzanian ethnic background while being an Australian national. She was bailed on December 29, 2020. She has had to report to the police station every weekday between December 29 and January 11 followed by spotty reporting on January 15 and 18.
Her next report to the police station, apparently arbitrary and capricious, happened on January 22, 2021, presumably. With weeks since the original detainment in Dar es-Salaam, no court date or motion towards a resolution of this illegitimate, scurrilous, and contumelious behaviour on the part of the police authorities of Tanzania is forthcoming.
The International Coalition of Ex-Muslims, started in early 2020 and suspiciously sounding like a proposal from an article entitled “An Immodest Proposal: International Coalition of Ex-Muslims (ICEM)” (from 2019, not 2020), representative (via Ex-Muslim Somali Voices), Halima Salat, stated, “Faithless Hijabi is Zara’s organization, which has since also published a long list of signatories from all walks of life including international organizations in solidarity with what she is facing.”
I asked Salat about the post and the backlash to it, by the larger community around Kay. Salat directed attention to two posts seen as critical of the president of Tanzania, which were satirical of the government’s role vis-a-vis Covid-19.
“She shared them in May 2020 while living in London. The posts had very little interaction and no particular backlash at the time. However given that a lot of Tanzanians, specifically people from her former community had issues with her social media presence, have been wanting to actively shut her down,” Salat stated, “I have personally seen direct threats to her and her family. There have been attempts to shut down her Wikipedia page, she has been asked to leave school grounds when picking up her nieces. At the break of this story in western media, there are ongoing comments about her arrest where people have actively agreed with the government’s targeting of Zara, and calling for her to be jailed on the basis of her criticism of Islam.”
Then I asked about the similarity of this particular case with other prominent cases of ex-Muslims mistreated by the wider community and the justice system, e.g., Waleed Al-Husseini in occupied Palestinian territories (Qalqilya) and Mubarak Bala in Kaduna, Northern Nigeria, even ‘Ayaz Nizami’ in Pakistan.
Salat remarked on a refreshing fact. No blasphemy penalties exist in Tanzania. However, the risks for freethinkers and ex-Muslims are ubiquitous. Salat talked about the daily reporting to the Tanzanian police at the time.
“World-wide we see freethinkers, atheists, ex-Muslims facing persecution for their conscience, expression and beliefs. Depending on the country, it can even result in the death penalty. It has become increasingly common to see people jailed for sharing their opinion, satire, comment on social media and especially if such posts are deemed blasphemous by theocratic governments,” Salat explained.
When I asked about important ways to become involved, or effective forms of activism, Sala toted common means by which vocal ex-Muslims and activists have been targeted by the public, and how the public have been utilizing existing misdemeanour charges. These become a platform to get vocal ex-Muslims and activists in trouble with the law.
Salat stated, “In countries where blasphemy laws are not as succinct and clear on paper, the societal attitudes and individuals who hold religion sacred, have especially resorted to using state actors in making such accusation as a way to silence activists, dissenters, exmuslims, freethinkers and anyone they deem does not hold religions sacred.”
The President & CEO of Atheist Republic, Susanna McIntyre, provided some information and stated:
Zara Kay’s case has demonstrated that the ex-Muslim community, and the atheist movement more broadly, can extensively and efficiently mobilize during a moment of crisis. Ours is a large movement, and prominent figures have fundamental disagreements, but all put aside their differences when officials threatened Zara’s liberties. It has been incredibly heartening to be involved in and witness this international collaboration to secure Zara’s freedom and her safe return home, and the fight is not yet over. In the process of calling upon the United Republic of Tanzania to demonstrate their commitment to their proclaimed values of democracy and the protection of civil liberties, this tense situation has inadvertently forged a model of the achievements possible through global cooperation. Atheist Republic reiterates its appeal to the Tanzanian Government to honor the principles ensconced in their nation’s constitution and drop all charges against Zara Kay.
Furthermore, one more prominent international voice is the United States Commission for International Religious Freedom (USCIRF), which provided some answers to queries about their positions. It is bipartisan, which adds to its legitimacy.
On the social media post and the backlash against Kay for the post, USCIRF Vice Chair Anurima Bhargava considered the main concern the authorities questioning Kay about her beliefs and relationship to a religious ideology, Islam. This happened during the investigation.
“Asking such questions is problematic in and of itself, and if they base any charges or action against her on the answers to these questions, they would be committing violations of her right to freedom of belief,” Bhargava stated, “We are especially concerned about this potential since advocates report that Kay had received threats from members of the Khoja Shia Ithnasheri Jamaat, a prominent Muslim group in Tanzania, for leaving Islam and her activism supporting ex-Muslims. Religious freedom includes the right to change one’s religion or to be non-religious, and Kay must not be penalized or mistreated by either state or non-state actors for exercising this right.”
Bhargava’s recommendation was to reach out to other human rights and free speech organizations to learn more about the analysis of the situation. The Council of Ex-Muslims of Britain (CEMB) remains a potent and important organization in this regard because of its and the International Coalition of Ex-Muslims (ICEM) updates regularly coming out about the situation for Kay.
“Pew Research has found that restrictions on religion overall have increased around the world in recent years. The data around violations against humanists and free thinkers specifically is inconclusive and difficult to interpret, especially since humanists are often not accounted for in religious demographic data,” Bhargava stated.
There are broader trends of the violations of the human rights of believers and non-believers in 2020. It makes things difficult. Also, with the Covid-19 years, the comparison and tracking compared to previous years becomes difficult too.
“We have seen several high profile cases of violations against humanists in 2020, including the unlawful detention of Mubarak Bala in Nigeria, whom USCIRF Commissioner Fred Davie has adopted as part of USCIRF’s Religious Prisoners of Conscience project,” Bhargava stated.
If you wish to add your name or organization to the signatory list for Kay, please send an email to info@faithlesshijabi.org or search for CEMB’s and ICEM’s ongoing updates on the case.
Footnotes
[1] “About” states:
Faithless
Hijabi was established in October 2018 and since we’ve helped hundreds of women
to engage with us from all over the world. As it stands, women who leave the
religion of Islam are often ostracised by their families, any form of dissent
has the possibility of inciting violence.
This is a space where vulnerable and endangered women garner support. Our space
is one of shared experiences, experiential guidance, and strength in unity.
The reality of the world today is that there exists many nations and cultures
where women are abused and threatened with honour violence and killings when
questioning their faith…
…At
Faithless Hijabi we aim to ensure women are safe in questioning their faith and
are protected from harm when exploring the space outside Islam.
✽ We’ve established a
community on Discord that ensures anonymity of our members and enables women to
express themselves freely while ensuring all members are protected.
✽ We work with women from
abusive backgrounds by guiding them to the relevant organisations in their
country that can support them.
✽ We aim to be a support
system and help women grow by mentoring them to achieve financial independence
✽ Some of our mentorship
revolve around create a nurturing environment that advocates for a balanced conversation
with their families and helping them understand how to create and maintain
boundaries.
✽ As of recently, we’ve
started our podcast/video series on Life After Islam and Support Corner, for
more information visit our video series page.
See Faithless Hijabi (2021a).
[2] “Sharing Your Story” states:
Send your story out
into the world so that we can help each other grow!
Here are a few guidelines that you can use. We’re here to listen,
only share what you’re comfortable sharing.
- How were you raised?
- What was your upbringing like?
- When did you first start questioning Islam?
- What questions did you have?
- What triggered the questioning phase?
- How did you react after you found your answers?
- What do you think of the Hijab?
- Did you wear the hijab? If so, when did you start?
- Are you still wearing it? If not, when did you remove it and why?
- Do your family know about you leaving Islam?
- If yes, how did they find out and how did they react?
- If not, what does it feel like living a double life?
See Faithless Hijabi (2021b).
[3] “Blog” states:
By sharing the stories of ExMuslims from around the globe we aim to engage our audience by igniting empathy based on stories that may be of shared experience or ones that present to us a different understanding of the current landscape.
See Faithless Hijabi (2021c).
[4] “Mental Health Program” states:
In 2014 a Freedom of Information request to UK police forces revealed that over 11,000 cases of ‘honour’ crime were recorded between 2010-14. Before accessing support, victims at risk of HBV experienced abuse for 2 years longer
(5 years vs 3 years) than those not identified as at risk of HBV.
Nearly a quarter (23%) of victims at risk of HBV were not eligible for most benefits. 68% of victims at risk of HBV were at high risk of serious harm or homicide, compared to 55% of those not identified as at risk of HBV.
We aim to create a safe space for women to come
together and support one another. We have multiple programs in place, such as
the video series “Support corner”, our community engagement group, and our
story telling podcast on YouTube.
Currently, we are fundraising for our Mental Health Program. Our mental health
program has partnered with a clinic in the UK, Cherry Tree Clinic and other independent
therapists depending on locations that are trained to provide specialised
therapy for apostates. Sponsoring 1 session for 1 person costs as little as
£20-40 pounds, and with greater funding we can refer women for longer sessions.
This program is open to both Muslim and ExMuslims
If you’re looking to join the program to receive this benefit, please email
info@faithlesshijabi.com to join our waiting list.
See Faithless Hijabi (2021d).
[5] “Setting Boundaries With Your Muslim Family, As An ExMuslim” (2021e) states:
What are boundaries?
We’ve often heard the word ‘boundaries’ being thrown around nowadays, and while many may theoretically know what that means, but how many of us really understand what it means. What are boundaries?
We can think of boundaries as a line, an imaginary line, that you set around yourself which helps how you interact with others in any relationship, it guides how you would like to be treated, and communicates what you are willing to accept.
Why is it important to set boundaries?
Personal boundaries are vital in order for us to thrive and be in healthy relationships. Having them in place allows us to communicate our needs and desires clearly and succinctly without fear of repercussions. It is also used to set limits so that others don’t take advantage of us or are allowed to hurt us. It is a way for us to practice self-care and self-respect.
With unhealthy boundaries we lose self-respect as we go against our values in order to please others. We keep giving of ourselves and yet feel like when we ask for help we are ignored. Allowing others to determine what we like, where we are going, or who we are shows that we are allowing them to control us which are a signs that we have unhealthy boundaries.
See Faithless Hijabi (2021e).
[6] “Life After Islam” states, “Life After Islam is a series dedicated to speaking with ExMuslims about their experiences, their views, advice to younger ExMuslims and just engaging in insightful conversations with our growing community of ExMuslims.” See Faithless Hijabi (2021f).
[7] “Support Corner” states:
Support Corner is weekly 30 minute series of Ghada and Zara Kay discussing most commonly asked questions by ExMuslims. And occasionally interviewing subject matter experts and other ExMuslims on specific topics. We’re by no means professionals in these topics, we only speak from experience discussing what has helped us.
See Faithless Hijabi (2021g).
[8] “Support Us” states:
Your
donations will be spread across helping us run Faithless Hijabi, individual
cases that we work with and events that we’ll be sponsoring in the future.
Your donations will be contributed towards:
✽ Funding
therapy sessions: mental health remains to be stigmatised in Muslim
communities, for girls that face honour and religious based abuse who require
professional help but can’t afford it, Faithless Hijabi works with external partners
and will sponsor 6 sessions for every case referred dependant on donations.
✽ Funding
shelters when necessary: we often find ourselves in touch
with women who have left abusive homes and are on the run. While we connect
them to other supporting organisations, we often require the funding to help
girls with essentials and immediate needs.
✽ Our
admin: more on the operations side, technology used and other forms of outreach
that require funding to support.
✽ Volunteers:
our volunteers have donated hours of their weeks to help us run this, in the
future and as a last priority for funding usage.
See Faithless Hijabi (2021h).
[9] “#JusticeforZaraKay” stated:
Zara
Kay, an Australian citizen and founder of Faithless Hijabi, was summoned to the
Dar es-Salaam Oysterbay Police Station in Tanzania on 28 December 2020 and held
in police custody for 32 hours without a clear indication of charges.
Zara is a well-known ex-Muslim and women’s rights activist. Whilst in police
custody, Zara was asked about the work of her organisation and why she left
Islam. Zara was released on bail and is now to return to the police station
with her lawyer on 5 January 2021.
The charges against her are:
1) Social media posts deemed to be critical of the president of Tanzania (these
light satirical posts were posted in May when Zara was in London, addressing
the handling of Covid-19 in Tanzania)
2) Not returning her Tanzanian passport after gaining Australian
citizenship (she never returned her Tanzanian passport as she misplaced and
never used it after gaining Australian citizenship)
3) Using a SIM-card not registered in her name (this was registered in a family
member’s name). Failure to register SIM-cards legislation has been
used to persecute other high-profile cases.
We, the undersigned, call on the Tanzanian government to immediately drop all
the politically-motivated charges against Zara Kay, return her passport and
allow her to leave Tanzania. The constitution of Tanzania enshrines
secularism as a state principle and recognises freedom of expression and of
conscience. We also call on the Australian authorities to intervene and get
Zara home to safety.
(More information available here.)
See Faithless Hijabi (2021i).
[10] “#JusticeforZaraKay” states:
A C Grayling, Philosopher, UK
Aaron Yandell, USA
Abir Ahmed Raihan, Author and Ken Fiklow Prize Awardee, Canada
Adriana S.Thiago, Communications Officer, European Network of Migrant Women, Belgium
Ahmad Nasser, ExMuslim TV, UK
Ahmedur Rashid Chowdhury, Editor in Chief and Publisher, Shuddhashar, Norway
Prof. Alan Davison, University of Technology Sydney, Australia
Albert Beale, Pacifist Activist, UK
Ali A. Rizvi, Author of The Atheist Muslim and Co-host, Secular Jihadists for a Muslim Enlightenment podcast, Canada
Ali Malik, Council of Ex-Muslims of Britain Refugee and Asylum Project Manager, UK
Ali Utlu, Human Rights Activist, Germany
Aliaa Magda Elmahdy, Women’s Rights Activist, Sweden
Alice Carr, Advocate, Progressive Atheist Inc., Australia
Alliance of Former Muslims, Ireland
Amardeo Sharma, President, The Gesellschaft zur wissenschaftlichen Untersuchung von Parawissenschaften, Germany
American Atheists
Ana González, Solicitor, UK
Andrew L. Seidel, Constitutional Attorney and Author, USA
Andrew Rawlings, Former President, Progressive Atheist Inc., Australia
Angkatan Murtad, Malaysia
Anissa Helie, Professor, Algeria/USA
Anna Zobnina, Coordinator, European Network of Migrant Women, Belgium
Annie Laurie Gaylor, Co-founder, Co-President, Freedom From Religion Foundation, USA
Anthony McIntyre, The Pensive Quill, Ireland
Arash Hampay, Refugee Rights Activist, Greece
Arif Rahman, Secular Humanist Blogger, Bangladesh/UK
Armin Navabi, Founder, Atheist Republic, Canada
Arsalan Nejati, Activist, Turkey
Arzu Toker, Internationaler Bund der Konfessionslosen und Atheisten, Germany
Ashanour Rahman Khan, Ex-Muslim Blogger, Sweden
Ashkan Rosti, Activist, Ex Musulmani d’Italia
Atheism UK
Atheist & Agnostic Alliance of Pakistan
Atheist Iranian Community
Atheist Refugee Relief
Atheisten Österreich
Atheists for Liberty
Atheists In Kenya Society
Atika Samrah, Activist, Conseil des Exmusulmans de France, France
Avinash Patil, Executive President, Maharashtra Andhshraddha Nirmulan Samiti (MANS) And Vice President, Federation of Indian Rationalist Associations (FIRA), India
Azam Khan, Ex-Muslim Blogger, Switzerland
Barry Duke, Editor, The Freethinker, UK
Beatrix Campbell, Writer, UK
Betty Ibtissame Lachgar, Founder, M.A.L.I. (Alternative Movement of Individual Liberties, Morocco), Morocco
Bread and Roses TV, UK
Cadmeus Cain, Representative, Atheist Muslims South Africa, South Africa
Carl Russ-Mohl, Filmmaker, UK
Catherine Dunphy, Author, Canada
Cemal Knudsen Yucel, Leader, Ex-Muslims Of Norway, Norway
Central Committee of Ex-Muslims in Scandinavia
Centre for Secular Space
Chris Cooper, Representative, Atheist Muslims South Africa, South Africa
Chris Street, President, Atheism UK, UK
Christa Compas, Director, Humanistisch Verbond, The Netherlands
Cinzia Sciuto, Journalist, Italy
Community Women Against Abuse
Conseil des Exmusulmans de France
Council of Ex-Muslims of Britain
Council of Ex-Muslims of New Zealand
Council of Ex-Muslims of Singapore
Council of Ex-Muslims of Sri Lanka
Craig Michael Chatfield, UK
Dagfinn Eckhoff, Leader, Norwegian Atheists, Norway
Dan Barker, Co-President, Freedom From Religion Foundation, USA
Dario Picciau, Co-President, EveryOne Group, Italy
David P. Kramer, South Africa
David Rand, President, Libres penseurs athées, Montréal, Canada
Signatories Cont.
De Balie Centre for Arts and Politics, The Netherlands
Didarul Islam, Ex-Muslim Blogger, Greece
Djemila Benhabib, Collectif Laïcité Yallah, Belgium
Dustin Krinzer, Chairman, Atheisten Österreich, Austria
E.A. Jabbar, Yukthivadi Organisation, Kerala, India
Eddie Goldman, Journalist, USA
Eldridge Alexander, Information Security Engineer & Speaker, USA
Eric Weinstein, Host of the Portal Podcast, USA
ExMuslim Somali Voices, Netherlands
Ex-Muslims of India
Ex-Muslims of Netherlands
Ex-Muslims of North America
Ex-Muslims of Norway
Ex-Muslims of Tamil Nadu, India
Ex-Muslim Support Network of Australia
Fabian van Hal, Activist, The Netherlands
Faithless Hijabi
Fariborz Pooya, Producer, Bread and Roses TV, UK
Fauzia Ilyas, Atheist & Agnostic Alliance of Pakistan, The Netherlands
Federation of Indian Rationalist Associations (FIRA), India
Federico Galanetto, Italy
FEMEN
Freedom From Religion Foundation
Freethought Lebanon
Geoff Cooper, Author, USA
George Broadhead, Secretary, Pink Triangle Trust, UK
Gita Sahgal, Spokesperson, One Law for All and Founder, Centre for Secular Space, UK
Glenys Robinson, Co-President, EveryOne Group, Italy
Gulalai Ismail, Human Rights Activist and Founder, Aware Girls (Pakistan), USA
Haafizah Bhamjee, Representative, Atheist Muslims South Africa, South Africa
Halaleh Taheri, Executive Director, Middle Eastern Women and Society organisation-MEWSo, UK
Halima Salat, Founder,, Ex-Muslim Somai Voices, The Netherlands
Harris Sultan, Author and Ex-Muslim activist, Australia
Harrison Mumia, President, Atheists In Kenya Society, Kenya
Harsh Kapoor, South Asia Citizens Web, India
Hassan Radwan, Agnostic Muslims & Friends, UK
Helen Pluckrose, Writer, UK
Hemant Mehta, Editor, Friendly Atheist, USA
Hina Hasan, Co-Founder, Ex-Muslims of India, India
Houzan Mahmoud, Women’s Rights Activist, Germany
Humanist Union of Greece
Ian Bellis, USA
Ibn Warraq, Author and Researcher, USA
Imal Senevirathna, Irreligious Community of Sri Lanka, Sri Lanka
Inna Shevchenko, FEMEN, France
Internationaler Bund der Konfessionslosen und Atheisten (IBKA), Germany
Istishion Blog, Bangladesh
Izzy Diab, Community Support, Faithless Hijabi, Jordan
Jaan Dillon, Public Officer, Faithless Hijabi, Australia
Jahid Hasan, Ex-Muslim Blogger and ICORN Scholar, Norway
Jalil Jalili, Activist, Council of Ex-Muslims of Britain, UK
Jan Bockma, Contributing Editor, Vrij Links, The Netherlands
Jane Donnelly, Human Rights Officer, Atheist Ireland, Ireland
Jason Frye, CEO, Secular Policy Institute, USA
Javed Anand, Human Rights Defender, Journalist and Convener, Indian Muslims for Secular Democracy, India
Jay B. Kohnson USA
Jean-Pierre Sakoun, Chairman of Comité Laïcité République, France
Jenny Wenhammar, FEMEN Sweden, Sweden
James Gavitt, USA
Jill Nicholls Film-maker, UK
Jimmy Bangash, Spokesperson, Council of Ex-Muslims of Britain, UK
Jimmy Snow, YouTuber USA
Johanna AGA Browne, Melbourne Australia
Jorick-Yzaak Mallette, Canada
Julie Bindel, Journalist, Author and Feminist Campaigner, UK
Kacem El Ghazzali, Secular Essayist and Activist, Switzerland
Kareem Muhssin, Spokesperson, Alliance of Former Muslims (Ireland), Ireland
Karen Ingala Smith, Women’s Rights Campaigner, UK
Karrar Al Asfoor, Humanist Dialogue Forum, Germany
Kat Parker, Secular Rescue Case Manager, Center for Inquiry, Australia
Katha Pollitt, Poet and Essayist, USA
Keith Porteous Wood, President, National Secular Society, UK
Kenan Malik, Writer, UK
Khadija Khan, Journalist, UK
Kifriazrin Ahmad Kapli, Malaysia
Komal Ali, Netherlands
Lawrence M. Krauss, Physicist and Author, USA
Leo Igwe Humanist Association of Nigeria, Lagos, Nigeria
Libres penseurs athées – Atheist Freethinkers, Montréal, Canada
Lisa-Marie Taylor, Feminist Activist and CEO, FiLiA, UK
Ludovic Mohamed Zahed, Director, CALEM Institute, France
Mahaarah
Maharashtra Andhshraddha Nirmulan Samiti (MANS), India
Marea Magazine
Marek Łukaszewicz, President, Kazimierz Lyszczynski Foundation, Poland
Mariam Aliyu, Founder and Executive Director, Learning Through Skills Acquisition Initiative, Nigeria
Marieke Hoogwout, Writer and Editor, Vrij Links, The Netherlands
Marieme Helie Lucas, Founder, Secularism is a Woman’s Issue, Algeria
Markus Wollina, Co-founder LAG Säkulare
Linke Berlin, Germany
Maryam Namazie, Spokesperson, Council of Ex-Muslims of Britain and One Law for All, UK
Maryam Shariatmadari, Women’s Rights Activist
Meredith Tax, Writer and Feminist Organizer, USA
Mersedeh Ghaedi, Iran Tribunal London, UK
Michael Nugent, Chairperson, Atheist Ireland, Ireland
Milad Resaeimanesh, Spokesperson, Central Committee of Ex-Muslims in Scandinavia, Sweden
Mimzy Vidz, Youtuber, Counsellor, Lifecoach UK
Mina Ahadi, Founder, Zentralrat der Ex-Muslime in Deutschland, Germany
Miriam Therese Sofin, Ex-Muslim Women’s Rights Activist and Blogger, Germany
Mo Jones, Cartoonist Jesus & Mo, UK
Mohamed Amara, Critic of Islam, Sweden
Monica Lanfranco, Editor, MAREA magazine, Italy
Mouvement alternatif pour les libertés individuelles Morocco
Muhammad Syed, President, Ex-Muslims of North America, USA
Muslimish
Nada Perat, Center for Civil Courage, Croatia
Nadia El Fani, Filmmaker, Tunisia/France
Nahla Mahmoud, Sudanese Atheists, UK
More Signatories
Nao Behache, Founder, Asociación de Exmusulmanes/as de España, Spain
National Secular Society
Network of Women in Black Serbia/Mreža Žena u crnom u Srbiji
Nicholas Forbes, Secretary, Faithless Hijabi, Australia
Nick Fish, President, American Atheists, USA
Nidhal Gharsi, President, INARA Association, Tunisia
Nina Sankari, Editor, Atheist Review and Vice-President, Kazimierz Lyszczynski Foundation, Poland
Norwegian Atheists
Nur – E – Emroz Alam Tonoy, Ex-Muslim Journalist, Contributor – Muktomona blog, Columnist – Dhaka Tribune, South Asia Monitor and South Asia Journal, Frankfurt, Germany
Nur Nabi Dulal, Writer, Hamburger Stiftung für politisch Verfolgte and Editor, Istishon, Germany
Obaid Omer, Podcaster, UK
One Law for All
Panayote Dimitras, Spokesperson, Humanist Union of Greece, Greece
Parisa Pouyande, Human Rights Activist, The Netherlands
Peter Tatchell, Director Peter Tatchell Foundation, UK
Pragna Patel, Director, Southall Black Sisters, UK
Progressive Atheist Inc. Australia
PZ Myers, Biologist, USA
Rahila Gupta, Writer, UK
Rana Ahmad, Founder, Atheist Refugee Relief, Germany
Ratan Kumar Samadder, Author and ICORN Scholar, Norway
Rebecca Durand, Feminist Dissent, UK
Reginald Bien-Aime, Haitian Freethinkers, Haiti
René Hartmann, Chairman, IBKA, Germany
Richard Dawkins, Scientist, UK
Ridvan Aydemir, Creator, Apostate Prophet, USA
Rishvin Ismath, Council of Ex-Muslims of Sri Lanka, Sri Lanka
Rivka Leah Goldstein, Kent Community Secular Alliance, USA
Rob Sellars, Manchester, UK
Roberto Malini, Co-President, EveryOne Group, Italy
Robyn E. Blumner, President and CEO, Center for Inquiry and Executive Director, Richard Dawkins Foundation for Reason & Science, USA
Rohit Balakrishnan, Author and Human Rights Activist, India
Rokaya Mohamed, Program Coordinator, Faithless Hijabi, Egypt
Rumana Hashem, Founder, Community Women Against Abuse, UK
Saadiq Samad, Ex-Muslims of Tamil Nadu, India
Saba Ismail, Activist, USA
Sadaf Alvi, Women’s Rights Activist and Columnist, Pakistan Affairs, Pakistan
Saff Khalique, Activist, UK
Safwan Mason, Council of ex-Muslims of New Zealand, New Zealand
Saif Ul Malook, Advocate, Pakistan
Salil Tripathi, Journalist, USA
Sami Abdallah, Freethought Lebanon, Germany
Samint, Artist, France
Sanal Edamaruku, President, Rationalist International, Finland
Sarah Haider, Executive Director, Ex-Muslims of North America, USA
Sarah Taylor, Researcher, Australia
Savalan Sultan, Co-Founder, Ex-Muslims of Netherlands, The Netherlands
Scott Homan, Witness Underground
Secular Policy Institute
Seth Andrews, Secular Activist, Author, Podcaster, USA
Seyyid Hanif, Ex Muslim Activist, Faithless Hijabi, Canada
Shabana Rehman, Født Fri, Norway
Shaheen Hashmat, Writer and Activist, UK
Shahin Mohammadi, Atheism Campaign, Sweden
Shakila Taranum Maan, Artist/Filmmaker, UK
Shaparak Shajarizadeh, Women’s Rights Activist, Canada
Shelley Segal, Singer-Songwriter, Australia
Shirin Shams, Founder of Women’s Revolution (of Iran), Sweden
Sikivu Hutchinson, Writer and Founder, Black Skeptics Los Angeles, USA
Sohail Ahmad, Reason on Faith, Canada
Staša Zajović, Activist, Belgrade, Serbia
Stephen Evans, Chief Executive Officer, National Secular Society, UK
Stephen Knight, Podcaster, UK
Stephen Law, Philosopher, UK
Steven Lukes, Professor of Sociology, NYU, USA
Subrata Shuvo, Atheist Blogger, Sweden
Sudesh Ghoderao, National General Secretary, Federation of Indian Rationalist Associations (FIRA), India
Sunny Hundal, Journalist, UK
Susanna McIntyre, President & CEO, Atheist Republic, USA
Taslima Nasrin, Writer, India
Teresa Giménez Barbat, Writer and ex-MEP, Spain
The Secular Party of Australia
Thomas Sheedy, President, Atheists for Liberty, USA
Thomas Westbrook, Media Producer & Conference Organizer
Ufa M. Fahmee, Freethinker and Social Activist, Maldives
Usama al-Binni, Arab Atheists Network and Manaarah, USA
Veedu Vidz, Youtuber, UK
Victoria Gugenheim, Body-Artist, UK
Wissam Charafeddine, Muslimish, USA
Women in Black Belgrade, Serbia
Yasmin Rehman, Human Rights Activist, UK
Yasmine Mohammed, Founder, Free Hearts, Free Minds, Canada
Yoeri Albrecht, General Director, De Balie Amsterdam, The Netherlands
Zehra Pala, HumaSecuLa, Turkey
Zihni Özdi, Author, Former Member of Dutch Parliament, The Netherlands
Zoheb Hasmani, Tanzania
See Faithless Hijabi (2021i).
References
Faithless Hijabi. (2021i). #JusticeforZaraKay. Retrieved from https://www.faithlesshijabi.org/justiceforzarakay/.
Faithless Hijabi. (2021a). About. Retrieved from https://www.faithlesshijabi.org/justiceforzarakay/.
Faithless Hijabi. (2021c). Blog. Retrieved from https://www.faithlesshijabi.org/blog-page/.
Faithless Hijabi. (2021f). Life After Islam. Retrieved from https://www.faithlesshijabi.org/life-after-islam/.
Faithless Hijabi. (2021d). Mental Health Program. Retrieved from https://www.faithlesshijabi.org/mental-health-program/.
Faithless Hijabi. (2021e). Setting Boundaries With Your Muslim Family, As An ExMuslim. Retrieved from https://www.faithlesshijabi.org/setting-boundaries/.
Faithless Hijabi. (2021b). Sharing Your Story. Retrieved from https://www.faithlesshijabi.org/share-your-story/.
Faithless Hijabi. (2021g). Support Corner. Retrieved from https://www.faithlesshijabi.org/support-corner/.
Faithless Hijabi. (2021h). Support Us. Retrieved from https://www.faithlesshijabi.org/support-us/.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/26
Fort Langley, British Columbia[1], Canada, is home or a next door neighbour to the largest fundamentalist Christian university in the country: Trinity Western University. A self-identified Evangelical Christian university with a well-known Community Covenant and Statement of Faith, and failed law school decisively labelled as “exclusionary” with the potential for “risk of significant harm to LGBTQ people” (quoting Case Summary of Law Society of British Columbia v. Trinity Western University, 2018 SCC 32.).
Trinity Western University v Nova Scotia Barristers’ Society, Trinity Western University v The Law Society of Upper Canada (2015), and Trinity Western University v Law Society of British Columbia (2015), led to the Supreme Court of Canada case (2017-18).
Trinity Western University lost the case 7-2. In the official documentation, one can find quotations relevant to the known interpretations external to Trinity Western University of the Community Covenant.
For example, “Case Summary of Law Society of British Columbia v. Trinity Western University, 2018 SCC 32.“ stated:
The refusal to approve the proposed law school means that members of the TWU religious community are not free to impose those religious beliefs on fellow law students, since they have an inequitable impact and can cause significant harm. The LSBC chose an interpretation of the public interest in the administration of justice which mandates access to law schools based on merit and diversity, not exclusionary religious practices. The refusal to approve TWU’s proposed law school prevents concrete, not abstract, harms to LGBTQ people and to the public in general. The LSBC’s decision ensures that equal access to the legal profession is not undermined and prevents the risk of significant harm to LGBTQ people who feel they have no choice but to attend TWU’s proposed law school. It also maintains public confidence in the legal profession, which could be undermined by the LSBC’s decision to approve a law school that forces LGBTQ people to deny who they are for three years to receive a legal education.
The “concrete” and not merely abstract harm became the focus there. All this coming from the locale of the Township of Langley. This happened for years. Some of these formulations of Christian theology and morality come to the public spotlight more than others.
Yet, surprisingly, its demographics, even by 2011 Metro Vancouver data, contained 43,680 individuals without a formal religious affiliation out of 103,145 citizens in the Township of Langley, so 42.3% as of 2011 without a formal religious affiliation.
More than 2 out of every 5 don’t adhere to any formal religious system. If the municipal data reflects national trends since 2011, then the proportion should be higher than 42.3%. Which, to me, was surprising, probably to many others, indeed, the 2018 inaugural Council session followed relatively normal procedure with a prayer by Pastor Derrick Hamre of Christian Life Assembly[1], which is a part of the Pentecostal Assemblies of Canada (PAOC).
One would gather a different sense of the demographics with prayers opening inaugural Council meetings if new to it. Obviously, if examining the prayer with reference to “Heavenly Father,” “pray,” “prayer,” “blessing,” “bless, “Christ,” and “amen,” this means, not only a prayer but, a particular religion’s prayer, a Christian prayer.
As per the Mouvement laïque québécois v. Saguenay (City), 2015, SCC 16 [2015] 2 S.C.R. 3 decision, from “2015,” was violated, after personally sending a letter of concern[2] and receiving a prompt response from a municipal representative, I have been earlier informed inaugural prayers are no longer going to take place at Council meetings in the Township of Langley; and the same with other prayers at Council meetings.
It would appear councils have been making the changes since 2015 to be in accordance with the Supreme Court of Canada. They have been slow to realize this Supreme Court of Canada decision. This means a compliance with the law. When mentioning the “Council,” this references the current Council of the Township of Langley, which is comprised of Mayor Jack Froese, Councillor Petrina Arnason, Councillor David Davis, Councillor Steve Ferguson, Councillor Margaret Kunst, Councillor Bob Long, Councillor Kim Richter, Councillor Blair Whitmarsh, and Councillor Eric Woodward.
Some of my previous coverage in the Township of Langley, British Columbia, and Canada, covered a number of the problematic contents of the municipality, the province, and the society, including homeopathy, naturopathy, astrologers, mediums, psychics, William Branham’s “The Message” theology (particularly Cloverdale Bibleway), and (most often Christian) creationism[3].
In the moment of COVID-19, these become further layered concerns because of the culture of the denial of scientific skepticism or scientific rationalism. In this sense, the idea of science as something to inform policy decision-making and political maneuvers, rather than faith, is important.
Indeed, as one may see with the news coverage throughout the United States, there’s a sense of denial of science and affirmation of the power and glory of their God to protect them. Many pastors made these open claims.
“Latin America’s evangelical churches hard hit by pandemic,” by the Associated Press, reported in Bolivia “some 100 evangelical pastors have died,” in Nicaragua (according to the Nicaraguan Evangelical Alliance) “at least 44 pastors have died since March,” and so it goes; these are replicated stories elsewhere.
Pastors reject the sound medical and scientific public health recommendations, even demands of the government led by experts. They put their congregations, or “flock,” and themselves at risk. Following this, many die, sadly and unfortunately, but predictably due to theological assertions -wrongheadedness.
Similarly, when this happens in the local context, this becomes important. Riverside Calvary Chapel in Walnut Grove, British Columbia, has been making some of the news, lately, which, so happens, exists in the Township of Langley. The same Langley under the aegis of the aforementioned councillors and mayor.
The male pastoral leadership (by title of “pastor” or “elder,” youth, children, and administration left to the women[4]) comes from Elder Nathan Sawatzky, Elder Brent Muxlow, Elder Pete Jansen, Lead Pastor Brent Smith, Assistant Pastor Randy Dyck, Assistant Pastor Rob Lee, and Youth Pastor Cole Smith.
Dan Ferguson and Matthew Claxton, separately, reported on Riverside Calvary Chapel in “VIDEO: Langley church defies provincial ban on in-person services for a second time,” “Business owner under siege for reporting Langley church pleased pastor has spoken out,” “Langley church fined for holding in-person Sunday service,” “Police warned Langley church will face more fines for in-person worship: court documents,” “Updated: Langley church fined for holding in-person Sunday service,” and “Langley Township could strip tax break from churches defying COVID health orders.”
Ferguson, in “VIDEO: Langley church defies provincial ban on in-person services for a second time,” discussed how the Riverside Calvary Chapel was fined $2,300 (CAD) for the defiance of a provincial ban on public services, which was ordered by the provincial health officer.
Cpl. Holly Largy found an in-person service in-progress. This raises a number of questions. How many other quiet breaking of rules happen in the Township of Langley, the “Bible Belt,” based on religious commitments? Everyone else follows the law.
Thus, everyone collectively pays for tax exemptions of some buildings over others. Why are those harming the commonwealth with breaking public health orders receiving tax breaks where others may not get the tax breaks, exemptions, while following the same rules of everyone else?
Do these amount to particular benefits for some religious groups and not for others with the presumptive status of benefit to the general public for tax exempt status of some churches explicitly rejecting the common good via holding services in the midst of a once-in-a-century pandemic?
Largy noted the option to disperse was given to the congregants and leadership. This was declined; a fine was issued.
Lead Pastor Brent Smith stated, “We have a team of lawyers that are preparing a statement and will be representing us on these matters… We certainly are not looking for a fight, we just believe there has been many inconsistencies with what is essential and we simply desire to worship our Lord in a safe and Biblical way.”
Two other churches in Chilliwack rejected the public health officials’ orders, the Chilliwack Free Reformed Church and Free Grace Baptist Church. They claim the public health order of the provincial health officer violated their Charter rights.
Later, on December 6, 2020, the same Riverside Calvary Chapel defied the provincial health officer’s orders by holding another in-person meeting. Which, to secular members of the public, generally, does not surprise, in this country, Christianity, as believed and held by Christians, has been and continues to be a political tool.
Something upon which to flaunt their being exceptions to the rules; while, at the same time, everyone else must follow them. When they get called on it, they play the victim. This is the narrative. This is the story for centuries.
How many times has the Pope and the Roman Catholic Church had the opportunity to apologize and make amends for the Residential School System in this country? There are tons of cases like this.
Kari Simpson, the Executive Director of Culture Guard (Langley, British Columbia, Canada), spoke on the issue. Culture Guard is known for opposition to sexual orientation and gender identity resources in schools and wanting a “Canadian Judeo-Christian Flag” raised at Langley City hall.
Simpson declared, in the video, in “VIDEO: Langley church defies provincial ban on in-person services for a second time,” that the State was making this religious issue political.
Whereas, in fact, the same rules for everyone applied and then based on religious reasoning and grounds the individual members and leaders of Riverside Calvary Chapel defied the public health orders putting the public at health risk.
Which is to state, Kari Simpson is not only wrongheaded, but backwards in the reasoning. The individual church members functioning in a tax exempt building defied health orders for the benefit of the public, while taking break on public dime (including secular community members, who are plentiful), and then claimed the violators were the victims.
Imagine a thief coming to Riverside Calvary Chapel and stealing objects belonging to the church, this makes the news. Everyone’s up in arms. The police fine the thief after apprehending them and returning the stolen church goods.
The church members and leaders, e.g., Lead Pastor Brent Smith, claims this is against the law, to steal public property from the church. The thief then claims, “Why are you and the State making this political?” You see the issue.
Simpson, in essence, is explicitly claiming special rights and exceptions to rules obeyed by everyone else for Protestant Evangelical Christians at Riverside Calvary Chapel. Lead Pastor Brent Smith, and other pastoral leaders, are implicitly claiming special rights and exceptions by their actions once to the tune of $2,300 (CAD) and a second time.
That’s the point. Some don’t care to function by the same rules and regulations, and laws, as everyone else, because they view themselves as above it, which is the attitude and stance of common, petty criminals.
However, it comes under the guise of religion in the Township of Langley and, therefore, acquires a certain social immunity from common criticism as one would apply in the case of the thief.
Interestingly enough, Simpson claimed, “[Provincial health officer] Bonnie Henry is going to have to justify her position on this. I think she’s going to have real trouble.” The public justification is public health and safety, which most of the public understands, respects, and shows mutual concern and respect through following the rules here. I’ll give Simpson the benefit of the doubt; she’s lying and playing to her base rather than ignorant and lying.
Again, to Simpson, it’s quite the opposite. Simpson will “have to justify her position on this” because “I think she’s going to have real trouble” with justifying it. Why? Because she can’t justify it on the bases of the same standards as everyone else in law, in policy, in health guidelines and rules for the common good.
As implicit here, the issue is fundamentalist religious, often Christian, sentiments, in this municipality; justifications for the unjustifiable with appeals to privileged status for one’s own preferred religion and sect within the preferential religion, which, by definition, becomes unequal in status on a stand of greater stature.
Important to note, both Chilliwack pastors, James Butler (Free Grace Baptist) and John Koopman, are quoted as citing God and Christian theology as the reason for violating the public health order.
Butler stated, “The identification of what is and what is not an ‘essential service’ is certainly open for interpretation, but in short, we believe that churches are essential, and that Christians are commanded by God to attend public worship.”
Koopman said, “Our convictions compel us to worship our God in the public gathering of his people and we must act in accordance with our conscience.”
What if one were to make an appeal to a particular political ideology as a reason for statements around “The identification of what is and what is not an ‘essential service’ is certainly open for interpretation”?
You see the issues and the concerns here. In “Police warned Langley church will face more fines for in-person worship: court documents,” Ferguson stated, “According to a petition filed on Jan. 7 in the Vancouver B.C. Supreme Court registry on behalf of Riverside Calvary and several other parties in B.C., two bylaw officers and six RCMP officers arrived at the church in the 9600 block of 201st Street to issue the first ticket for $2,300 on Sunday, Nov. 29.”
As of mid-January, 19 churches in the Fraser Valley have been defying the public health order. This is the relatively common, non-majority attitude if happening sufficiently here.
Although, Pastor Smith of Riverside Calvary Chapel has done some positive contributions with not condoning some online attacks against a business owner, Dena Fyfe. Nonetheless, the main issues stay here.
The basic issue remains a culture as a threat to public health with explicit reasoning given in religious interpretations stipulated in public by pastors. It’s not a mystery; it’s, also, probably appalling to other religious people who are community leaders who adhere to guidelines, as with Cllr. Blair Whitmarsh (see below).
The single most important article reported, so far in this Riverside Calvary affair remains the one entitled “Langley Township could strip tax break from churches defying COVID health orders.”
This, in addition to “B.C. churches breaking COVID-19 rules still get government tax breaks,” describes the basic rationalist views here. As Graeme Wood reported in the article, “Riverside got an $11,997 tax break from the Township of Langley in 2019; in 2018 it got a $10,925 break.” “Riverside” meaning Riverside Calvary Chapel in Langley, British Columbia, Canada.
Only a fine of $2,300 with tax breaks as much as 5 times as much as that fine number per annum, in the most recent years. Then they break the order to attend church; two Chilliwack pastors break the order to attend churches explicitly for religious reasons; and then, 19 churches are reported – only in the Fraser Valley – to have violated the public order.
Thusly, this is a pathology within sectors of religious communities, not secular ones. Dr. Teale Phelps-Bondaroff of the British Columbia Humanist Association has been making a public call for every municipality within the province to have a public benefits test. Why?
A public benefits test for permissive tax exemptions. The argument was that if a worship place breaks the law, then the subsidies (tax exemptions) should be removed, because these are paid on the public dime and should be held to the same standards as everyone else: admission prices – so to speak.
Dr. Teale Phelps-Bondaroff stated to Graeme Wood, “[Permissive tax exemptions] exist specifically to support work that benefits the community… So, I would argue that a place of worship that is holding meetings in open defiance of COVID-19 regulations that are in place to keep people safe and prevent the spread of the pandemic is not providing a service that benefits the community – quite the opposite… Continuing to provide that place of worship with a PTE is an example of the government subsidizing this irresponsible and dangerous behaviour.”
Phelps-Bondaroff continued to dig into the Township of Langley. He noted Council interpretation is important with the local bylaws and Community Charter setting the framework. He argues these favour the places of worship over non-religious non-profit groups.
The Council of the Township of Langley reviews and passes permissive tax exemptions every year. Accordingly, tax-exempt organizations, e.g., churches, have to “fulfil some basic need, improve the life of Township residents and are compatible with or are complementary to services offered by the Township.”
This is how Woods is reporting it. Wherein, the breaking of health orders for the public good do not improve quality of life standards for members of the public.
Apparently, the permissive tax exemptions policy for the Township of Langley stipulates, “Council will only consider applications for permissive tax exemptions from charitable and not-for-profit organizations which are in good standing with their respective establishing and governing bodies… Permissive tax exemptions previously granted by Council are subject to an annual review to ensure that they continue to qualify for an exemption based on the most current available information at the time of the review.”
This is important. Furthermore, nobody from the Township of Langley Council responded to queries from the news agency for the article by Wood. Wood reported on December 21, 2020.
Now, the “Langley Township could strip tax break from churches defying COVID health orders” was January 11, 2021, so later. The councillors made public statements about this. The Township of Langley Councillor, Kim Richter placed a motion forward to “yank the permissive tax exemption status in 2022” from organizations failing to abide by the orders of the province’s health officer.
Richter made, more or less, the same argument, stating, “I think we have to put our foot down… There are lots of organizations out there that get the grant… and they abide by the rules, and they should continue to be supported by public monies.”
Hence, if an organization receiving permissive tax exemptions fails to follow public health orders, the status is removed.
Councillor David Davis approached this from a different angle, saying, “I don’t believe this motion says we’re going to censor what you’re saying, how you’re saying it… It’s just saying we can’t support a tax deduction if you are disobeying the head medical ministry.”
Councillor Blair Whitmarsh stated, “I’ve been disappointed by the action of some of the groups in our com that have chosen to disregard the orders that have come from the ministry.”
The British Columbia Humanist Association estimated $12.2 million (CAD) is given out to places of worship in 2019 via permissive tax exemptions by the Government of British Columbia.
Councillor Petrina Arnason was concerned about legal ramifications with the potential for Charter legal challenges to the motion. Richter has a lot of Council experience and had the savvy to propose sending the motion to Township of Langley staff for review of “final wording and any legal implications.”
Councillor Bob Long is the only one noted as opposing it. No word from Mayor Jack Froese, Councillor Steve Ferguson, Councillor Margaret Kunst, and Councillor Eric Woodward in the reportage.
As a conclusive note to date, the motion is expected to come back at a later Council meeting for a review and vote, so continues the saga of church and political & public life in Langley.
Footnotes
[1] Pastor Hamre stated:
Let us pray a prayer of blessing upon the commitments made tonight.
Heavenly Father, we thank you for the sincerity of the individuals standing before us. We thank you for their integrity. We thank you for their years of experience and their willingness to serve the Township of Langley. We pray now that you would empower them with knowledge, and wisdom, and discernment. We pray that you would help them to have listening ears and hearts that are open to people and topics as they come week by week. We pray that you would give them physical stamina and endurance. We pray that you would protect them and protect their families. We pray that you would bless them as they serve one another and serve our community.
We pray these blessings in the name of Christ, amen.
[2] Dear Hon. Mayor and Council of the Township of Langley (ToL),
I am writing regarding the practice of beginning the inaugural session of the new ToL Council with a prayer in 2018.
I am a ToL resident. I did not attend the inaugural meeting of the new ToL Council at the time. Looking at the contents of the agenda of November 5, 2018, I noticed the inaugural ToL Council session was opened by the national anthem, an oath of office, and then an invocation in item C.1 stating, “Pastor Derrick Hamre, Christian Life Assembly, to offer the invocation on behalf of all present.” Pastor Hamre is the lead pastor of the Christian Life Assembly, which is part of the Pentecostal Assemblies of Canada (PAOC) and, thus, a Christian religious representative invocation, i.e., an invocation with clear and straightforward interpretation as a prayer with reference to Christianity, in general, and Christian religious terminology, in particular, including “Heavenly Father,” “pray,” “prayer,” “blessing,” “bless, “Christ,” and “amen.” In short, with the statement in full, it is a Christian prayer. I took the liberty of transcribing Pastor Hamre’s wording in full for review:
Let us pray a prayer of blessing upon the commitments made tonight.
Heavenly Father, we thank you for the sincerity of the individuals standing before us. We thank you for their integrity. We thank you for their years of experience and their willingness to serve the Township of Langley. We pray now that you would empower them with knowledge, and wisdom, and discernment. We pray that you would help them to have listening ears and hearts that are open to people and topics as they come week by week. We pray that you would give them physical stamina and endurance. We pray that you would protect them and protect their families. We pray that you would bless them as they serve one another and serve our community.
We pray these blessings in the name of Christ, amen.
As a freethinker, or a non-believer, and someone who believes in the separation of religion and government, I consider prayers as out of place, inappropriate, and against the fundamental principle of secularism in a government meeting. Indeed, a significant minority of the population of the ToL have no religious affiliation or a minority religious affiliation apart from Christianity in its various denominations or sects. The selection of one religion at the exclusion of others and in this case, of the majority religion, has the effect of serving as a subtle reminder to Langley citizens without a faith or of a minority faith that they are different than the majority. It sends the message: the political space of ToL Council favours one group over others. This has the effect of making some people feel unwelcome in this venue.
I wanted to bring to the attention of the Mayor and council a Supreme Court ruling addressing the question of beginning municipal council meetings with prayers. Specifically, the 2015 Supreme Court ruling in Mouvement laïque québécois v. Saguenay, found “the prayer recited by the municipal council in breach of the state’s duty of neutrality resulted in a distinction, exclusion and preference based on religion.”
This ruling elaborated, noting that “the pursuit of the ideal of a free and democratic society requires the state to encourage everyone to participate freely in public life regardless of their beliefs. A neutral public space free from coercion, pressure and judgment on the part of public authorities in matters of spirituality is intended to protect every person’s freedom and dignity, and it helps preserve and promote the multicultural nature of Canadian society. The state’s duty to protect every person’s freedom of conscience and religion means that it may not use its powers in such a way as to promote the participation of certain believers or non-believers in public life to the detriment of others…” (Mouvement laïque québécois v. Saguenay (City), 2015, SCC 16 [2015] 2 S.C.R. 3).
The ruling found that the “sponsorship of one religious tradition by the state in breach of its duty of neutrality amounts to discrimination against all other such traditions.” And that “the state may not act in such a way as to create a preferential public space that favours certain religious groups and is hostile to others.” Indeed, by extension, “… the state may not, by expressing its own religious preference, promote the participation of believers to the exclusion of non-believers or vice versa” [paragraph 75].
This ruling applies to municipal councils across Canada. As such, council sessions, inaugural or otherwise, should not include prayer. This ruling took place in 2015, before the inaugural 2018 ToL Council meeting. It is possible that the Mayor, Council, and staff were not aware of it, or its implications on the agenda and procedures of the inaugural meeting. As a result, I wanted to ask the following questions:
What process has the ToL Council historically followed in selecting people to deliver the prayer at the inaugural session of a new council?
What process was followed for the 2018 inaugural meeting?
If any, what compensation is provided to the individuals who deliver prayers at the most recent inaugural meeting?
In light of the Mouvement laïque québécois v. Saguenay decision, how will the Mayor and council be changing process and procedures for future inaugural meetings?
Thank you for your response and prompt action.
Scott Douglas Jacobsen
ToL Resident
[3] See Homeopathy – The Pathology of Pseudomedicine in Canada,” “Naturopathy – How Not to be a Doctor and Harm the Public Good,” “Making a Buck as a Mounteback – Astrologers, Mediums, and Psychics,” “The Fantastic Capacity for Believing the Incredible,” “The Message of William Marrion Branham: Responses Commentary,” “Freethought for the Small Towns: Case Study,” and “Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution.” (Hyperlinks active)
[4] Timothy 2:12 (NIV) states, “I do not permit a woman to teach or to assume authority over a man; she must be quiet.” Timothy 2:12 (KJ21) states, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.” Timothy 2:12 (KJV) states, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/25
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: Freethinkers, as a general term, continue to endure explicit discrimination in law and in fact, in cases, to the present day. Some of the prominent cases include the prominent Pakistani Gulalai Ismail and the Nigerian Mubarak Bala.
Ismail is the Co-Founder of Aware Girls (w/ Saba Ismail) and on the Board of Humanists International. She was known for outstanding human rights work, receiving awards and recognition, and then, shortly thereafter, charged on various ‘counts’ and having to flee Pakistan as one of the most wanted people in the country.
It came to the point of The New York Times reporting on the issues facing her, her story, in two articles entitled “Gulalai Ismail, Feminist Hunted by Pakistan’s Authorities, Escapes to U.S.” and “In Pakistan, a Feminist Hero Is Under Fire and on the Run.”
Bala is the President of the Humanist Association of Nigeria. In April of 2020, he was arrested in Kaduna for ‘blasphemy’ on social media, i.e., a single Facebook post. He was taken from Kaduna to Kano. The Penal Code of Kano is Sharia-based law.
Indeed, this becomes a means by which to persecute him, an atheist and ex-Muslim, under Islamic law, which should not apply to someone who does not believe in the theology or the theocratic law anymore.
Zara Kay, the Founder of Faithless Hijabi, is another case as of recent. This time, with Tanzanian background, taken by police under apparent illegitimate circumstances too. Similarly, on a less reported case, ‘Ayaz Nizami,’ the Vice President of Atheist & Agnostic Alliance Pakistan, was taken and charged with blasphemy.
‘Nizami’ was arrested on March 24, 2017, based on purported blasphemy. He has been facing death penalty charges. With the arrest, illegitimate in personal opinion, because blasphemy is a religious law and not a secular law for all (so something the religious may charge against the non-religious unequally to the extent of death penalty application following from it, possibly); it repeats the situation.
In each case, a co-founder of a women’s and girls’ rights organization (Ismail), the president of a national humanist association (Bala), the founder of an ex-Muslim organization (Kay), and the vice president of an atheist and agnostic national organization (‘Nizami’). Each seems to be illegitimate, in personal opinion, and based on targeted attacks on prominent secular individuals in each nation.
There are a lot of other cases. Likewise, there are a lot of other cases with nearly zero coverage or simply null coverage – the non-consenting Houdini acts or forced disappearances. No joke about the trauma and mental health effects on those individuals disappeared – let alone reputational damage.
According to the United States Commission on International Religious Freedom, 71 of the 195 countries in the world have blasphemy laws of some form or another. There are around 13 countries with the death penalty for open atheists, as least as of 2013. What do you make of the consistent trends in these cases?
Dr. Christian Sorensen: I think that just as there are countries, that have blasphemy laws, because in practice generally follow what for me, is a kind of pantheism without explicitly recognizing it, since everything that’s touched, they believe that it has a divine breath, although actually, it may be something of secular matter, and therefore, absolutely devoid of any religious nature, they’re others as counterpart, who tend to recognize themselves, as liberal and democratic, since explicitly, this countries do not have blasphemy laws, although in general, they act like religious pantheists, and consequently in practice, they implicitly live, according to blasphemy laws. Therefore it could be said, that in their own way, they make freethinkers suffer, social death sentences, without giving them any chance to escape, and consequently by exerting progressive stress, through emotional saturation, they end up transforming them into living dead.
Jacobsen: What would equalize the landscape in a positive way?
Sorensen: I think that one way to achieve a positive balance, would be to create facilitating conditions, that could allow an openness to change, by basing their search towards common denominators, that are able to position the foundations, of what for me, would be the feeling of a sufficient basic confidence, in order to carry out from early education, and regarding the value system, the recurring of critical reviews, as an aim resource, for introducing in a non-threatening context, the input of necessary adjustments, as temporarily relative outcomes.
Jacobsen: What might bring about some justice for these aforementioned individuals?
Sorensen: I think that the international community of human rights, should intervene officially, which means, that their pertinent organizations, must imperatively demand, by applying sanctions, that these theocratic countries, fulfill the commitments acquired, in front of human rights treaties, to which they have become in some way parties, and in its defect, because without exception, this nations integrate said international organizations, which means, that they have to respect their involved principles and missions. Certainly what I suggest above, is just a theoretical duty, since the notes of its score, is usually subjected, to over-justified political and economic explanations, that obviously as it’s logical to suppose, they’re firstly interfered and afterwards distorted, for becoming utopian ideals, which poorly serve, for nominalistically safeguard their motivations for existing, and for preserving, what in my opinion, is the mere homeostasis of mediocrity, to the extent that these organizations, use to maintain a sort of absurd and romantic duality, between what represents their declaration of principles, as promotional discourse of human rights, and their praxis, as nirvanal world of good intentions, which in itself regarding the last, almost never forges in a concrete good will, since are incapable of reaching not even with the first aid, the desperate cry for help, due to the fact, that deep down what prevails, is the irreflexive and spontaneous attitude, typical of acquiescence, that would invalidate any outcome, because in my opinion hides the being, with what I will denominate as the image of being with.
Jacobsen: What countries seem the most egregious in this form of theocratic encroachment into political life and law, or the State?
Sorensen: I think that basically, all the countries that are linked to the ideals of pan-Arabism.
Jacobsen: Why should there be more forceful pushback against these legal and political encroachments?
Sorensen: Because these usurpations, are contrary to reason, and therefore to commonwealth. In consequence, it is a driving force, that corrupts cultures and ends up destroying civilizations. This allows to deduce, in concrete terms, that from a legal and political point of view, this pattern of behaviors, are morally unacceptable, according to what the universal declaration of human rights, have expressed. The aforementioned means, that nobody without exception, can respectively be charged, regarding professed ideas, with condemnatory sanctions of any nature, since the simple act of thinking, is an inalienable right, and as long as does not promotes hatred or violence, and therefore constitutes a danger to society, never should be constricted. In consequence, it is a political and legal duty, the fact of creating sufficient conditions, in relation to respect and tolerance, in order that ideas can be freely manifest, regardless of the valence that the content of these may have.
Jacobsen: How do ordinary believers stand to benefit in more equal stature in law and in politics, and in rights, between non-believers and themselves?
Sorensen: I think that this is possible, to the extent, that tolerance prevails, as the guiding principle for coexistence in society, and in turn, that the aforementioned, is understood simultaneously and in accordance, with the fact regarding which, the dignity of individuals transcends that of ideas, due to the matter of aseity, since the last, not only cannot exist by themselves, but also to be able to do so, they absolutely need of the existence of the first ones.
Jacobsen: Why are attempts at equality, often, seen as a loss of rights for they who already have the rights, or as an attack on their religious status?
Some make religious or theological arguments about some cosmic or even metaphysical war waged since the start of time between the forces of Good and the forces of Evil, which is perceived or asserted by not-insignificant numbers of the global population.
So, it seems an important consideration in this regard because the social media postings and commentary, and written works make this point of view reasonably clear as sincerely held by many.
Sorensen: Actually, the resistance to accepting equality in front of rights, which means that those who hold a greater number of rights, for some reason, use diverse oppositionist and defensive mechanisms, in order to justify their inequity, and consequently, for not being disposed to yield some of them, in favor of a greater comonwealth, is not a particular phenomenon of theocratic countries and cultures, but rather it is a verifiable fact, that has always accompanied humanity. The aforementioned, indeed, does not necessarily implies, that this causal relationship between selfishness and human inequity, can be established with certainty, as something due, either to innate tendencies, or learned through socio-cultural patterns of conditioning. However, what can be affirmed necessarily, is that this causality, by going hand in hand with abuse, leads inevitably to injustice, and if vital experience of individuals, is crossed instead, more through educational bases on positive reinforcements, and on constructivists social values, than by punitive consequences invested with suffering, then intrinsic human egoism, logically, can be transformed into egalitarian altruism. I think, that if human beings, have constantly created dichotomous theologies, based on good and evil, what in essence they have been done, is nothing else than projecting the internal dualism, that regards the good self and bad self, felt within themselves, without fully understanding, despite of what have represented the repeated failures of history, that duality as such, does not exist in any order of things, since rather what exists, and is able to be verified, through the evidence of simple experience, is the presence of polarities, which in their dynamis, they unfold continuously and not discreetly, by offering a nuanced universe, with an infinity of predestined points, therefore not appearing by chance in space, and with the possibility of forming mathematical integrals, which consequently may open, evolutionary channels of limitless realities.
Jacobsen: What countries seem to be doing the best in bringing forward equality for the non-religious and the religious in law, in politics, and in rights?
Sorensen: According to a positive antithesis, of what the theocratic states of the Muslim countries, and the theocratic Catholic state of the Vatican could represent, which regarding the last, includes all those countries, that professing Catholicism as an official religion, and although they do not declare themselves, theocratic countries, they actually behave as such, since ultimately, they end up violating secular rights, with the same impunity, but perhaps not with the same cynicism, as Muslim countries do. I think, that the only religious country, that has managed to maintain, a democratically balance equality, between the rights of the secular and religious world, is the Jewish state of Israel, *because culturally speaking, in my opinion, conceives by two the discussion around ideas, but counts them, as if they were three.
Jacobsen: Thank you for the opportunity and your time, Dr. Sorensen.
Sorensen: You’re welcome, and I hope that this interview, contributes at least as a grain of sand, to stirring up the indolent and lethargic consciences of human rights organizations, for the promptly liberation alive of Ayaz Nizami.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/11
Dr. Alexander X. Douglas‘s biography states: “I am a lecturer in philosophy in the School of Philosophical, Anthropological, and Film Studies at the University of St. Andrews. I am a historian of philosophy, interested in the philosophy of the human sciences, particularly from the early modern period. I am interested in theories of human reasoning, desire, choice, and social interaction – particularly work that questions the foundations of formal theories in logic and economics from a humanistic perspective. I am particularly interested in the thought of Benedict de Spinoza, which continues to inspire alternatives to the dominant paradigm in economics and social science. My first book, Spinoza and Dutch Cartesianism, proposed a new interpretation of Spinoza, situating him in the context of debates within the Dutch Cartesian tradition, over the status of philosophy and its relation to theology. I am completing a book manuscript, which aims to introduce and develop Spinoza’s theory of beatitude. This is the culmination of Spinoza’s theory of desire, since it describes the condition of ultimate satisfaction. Although Spinoza saw the revelation of true beatitude as the ultimate goal towards which his philosophy reached, there are few interpretative works devoted primarily to this theme. Spinoza’s theory of beatitude is, in my view, the keystone that holds together diverse parts of his philosophy – his theory of desire and the emotions, his metaphysics of time, his theory of human sociability, and his philosophy of religion. These are often studied separately; my introduction to beatitude aims at helping readers understand Spinoza’s philosophy as a unified whole. I have also published a book examining the concept of debt from the perspective of language, history, and political economy. I’m interested in the philosophy of macroeconomics, which receives considerably less attention from philosophers than microeconomics. I am a member of the Centre for Ethics, Philosophy, and Public Affairs, the Executive Committee of the Aristotelian Society, the Management Committee of the British Society for the History of Philosophy, and a Research Scholar at the Global Institute for Sustainable Policy.”
In this series, we discuss the philosophy of economics. For this session, we come back after some time with session 11 on fundamental premises, utility-maximization automata, a choice, Dr. Carolina Christina Alves, human behaviour, a metaphysical theory of fundamentally “rational” human nature, normative stance or ethic reflective of ideology, political examples of Optimal Control Theory, profit-motive examples of Optimal Control Theory, understanding colonial narratives, and the pretense of “control.”
Scott Douglas Jacobsen: When looking at some of the philosophical systems sitting behind the economic theories, orthodox and heterodox, there’s, as you noted, a “very big step from ‘can be represented as’ to ‘is in fact.’” This seems as if a great point at which to begin to connect the philosophy of economics background to the heterodox economics expertise of Dr. Carolina Alves/Dr. Carolina Cristina Alves in “An Edge of Heterodox Economics 1 – Everything has a History.” Her series will sprinkle into this one, as yours will in hers.
With Dani Rodrik’s art/science or choosing models/building models split, you had an interesting non-throwaway phrase, “…I really haven’t seen the justification for taking that step, at least not in most cases.” On the opposite of “not in most cases,” there exist some cases. What are some of those cases? Those cases where the art of selection can be justified based on the models built as “science” (quoting Rodrik).
Dr. Alexander Douglas: Well, for example, the mathematical solution to noughts and crosses is quite simple, and adults play it reliably when they’re told the rules of the game and instructed to try to win. So here you have a mathematical model that reliably predicts and explains human action, in a very limited domain. A key point here is how much control needs to be exercised over the subjects for this explanation to work. The subjects need to follow the rules carefully, and they’re guided on what to do (try to win the game). Notice that they’re not setting their own agenda. Thus the model is no good for predicting how adults will behave when playing with young children whom they are trying to teach and encourage.
The economist and philosopher Don Ross has argued that the mathematical models used by economists should not be seen as explanations of human rationality. He thinks that human rationality is a crooked concept; there just isn’t one thing that it means to be rational independent of particular contexts and specific situations. Economic models are, rather, models that explain the workings of institutional mechanisms. The institutions make people behave in the algorithmic, maximizing way described by the models.
Ross is trying to defend economics, but he makes a very revealing admission. Economics, according to him, describes how people behave, not in general but within the institutions that make them behave in those ways. So he’s admitting that the theory works because reality is engineered to match it. Since this is something I’ve been arguing in the previous interviews, as part of a critique, I was surprised to find it being put forward as a defence of economics. Economics is often accused of being ideology rather than science. Ross thinks he is countering that accusation, but he seems to frame a new way of making it: if we build social institutions to make us behave in certain ways, and economists describe those, then economists are describing modes of control rather than patterns of behaviour. That sounds a bit like the role of the practical theologian or liturgist with respect to the church. It isn’t pure ideology, but it isn’t mere description either.
This also relates to questions about decolonization in economics. If we start thinking of economists as sociologists or anthropologists with a specialization in certain cultural institutions of eighteenth-century European origin, we should rethink the role they have with respect to global policy.
Jacobsen: With these “human actions, choices, preferences,” and so on, ‘all having meanings.’ It raises some interesting questions about meaning as only a property in minds in relation to the world, not vice versa. If meaning arises in the context of any subject dealing with objects in the universe, then subjectivity imbues meaning, which isn’t seen as “relevant.” How do you build this aspect of subjective significance of things into the models? Is it even reasonably feasible with any precision?
Douglas: Yes, I was trying to avoid the very difficult question of what a meaning is. But the inference that meaning is irrelevant because it’s purely subjective works only if we assume that subjective factors aren’t themselves causes within the system. For example, whatever the shining of the stars might mean to us, the nuclear reactions that cause them to shine are one and the same. Here the meaning is irrelevant because it’s subjective.
But with human action meaning is (I believe) among the causes. Let’s go back to the trading floor. When a trader buys some stocks in some manufacturing firm, we could describe her action as “investing in the production of peanut butter”. But this description gets the meaning pretty wrong. The trader might not even know what the stocks she’s buying are connected with, and she might be planning to sell them again in the next few hours. If she were investing in the production of peanut butter, we shouldn’t expect her to sell out very soon, but if she’s simply taking a temporary position or in the middle of a short-selling gambit then our expectations should be very different. Assigning a different meaning to one behaviour classifies it as a different action, and the predictive consequences are different.
Nor does it have to be the case that the meaning is represented by the actor for it to be causally relevant. Perhaps our trader isn’t even thinking about what she’s doing. Maybe she’s an old hand who has cultivated instincts and can run on autopilot most of the time. All the same, the institution in which she cultivated those instincts imbued her actions with the meanings. That’s why buying stocks on the trading floor is very different from, e.g., investing in a friend’s start-up company, even though, abstracting the actions away from their institutional context, they can fall under a single description (investing).
So we need to understand the meanings of actions, and there’s no science of this. We have to depend on our “commonsense” understanding, infused as it is with our moral instincts and cultural biases. We can’t depend on the scientific method to close these out, so the best we can do is keep the conversation open to a diversity of perspectives.
Jacobsen: How do you separate the “explanatory models” as “mathematical models” and the “descriptions under which the human actions fall,” while using this clear distinction to link them? In short, how can these subjective (and intersubjective) categories of meaning imbue the mathematical models with more robustness of aim?
Douglas: I’m not sure a mathematical model on its own can represent human actions at all. Human actions aren’t paths through some state space in which each dimension maps some salient variable. I struggle to communicate this, but take a simple example. Suppose we reduce a person’s driving behaviour to two variables: l, which is the number of times turning left and r, which is the number of times turning right. We can model driving as an optimization problem: maintain equality between l and r, or minimize |l-r|. More left turns will trigger more right turns, and vice-versa. I expect that model probably gets the quantities right over the long term. But of course it completely misses the point of what a driver is doing. Somebody who had only that model wouldn’t even understand what the point of driving was.
And I don’t think that simply adding more variables would get you closer to understanding what the driver is doing. A mathematical model just outputs a vector of quantities. These could be left turns, right turns, speed, distance, position, etc. But turning left to avoid an accident isn’t the same as turning left to test the steering wheel, or to correct for a previous mistake, or to follow the road, or to switch to a different road… Can you add more coordinates to the vector to track these differences? Of course, just as you can add more coordinates to track the colour of the car, the population of Paris, the number of craters on the moon… Which of these are salient and should go in the model? Well to know this you need to already understand driving, at some hermeneutic, non-mathematical level. When we’re looking at behaviour whose meaning we don’t already understand then we don’t know how to build the right mathematical model for it. And so mathematical models can’t explain behaviour. They can only regiment and formalize the understanding we already have.
Returning to Ross’s point: why then can algorithmic models, run on computer simulators, describe aggregate human behaviour within certain institutions? I say, because the institutions are themselves computers. At the limit you have a single piece of software implemented on two machines. One is the electronic computer running the economist’s model; the other is the computer running through the brains and institutions of human beings. The computer works by disciplining electricity to move in regular and predictable patterns through the circuits, rather than flowing more wildly as it does outside the machine. The institution does the same thing with human action; it regiments our thoughts to move in regular patterns like the current through a circuit board. A computational model can explain human action when human action is rendered computational. The mirroring can look like magic, but the conjuring trick is to cover up the institutional mechanism that makes it work.
Jacobsen: If the course of orthodox economic theorizing directs the “the dehumanizing language to the false mass psychology theory to ad hoc terminology to the complex mathematical models to the implied metaphysical theory” may not be a choice, is it, fundamentally, down to the consequences – economic cohort by economic cohort – of specific ‘sets of techniques’ where the advances happen by “pushing these techniques further”?
Douglas: Philosophers of science often talk about how the institution of science works by filtering out our natural human biases, blind-spots, etc. Scientific institutions pit humans into semi-competition against one another so that various idiosyncrasies and epistemic vices carry a cost and the elimination of less competitive theories drives convergence towards the truth. This works when there is a truth to converge towards. But with economics, I’ve suggested, reality is often engineered to match the theories rather than vice-versa. Then the scientific institutions of competition and filtration – peer-review for example – have a very different result. They work to force convergence onto a general plan for society – e.g. a model for how to build institutions – rather than onto some objective truth. I think the same is true of philosophy and other disciplines, so I’m not singling out economics for attack here.
Jacobsen: Dr. Alves argues Lionel Robbin’s An essay on the Nature and Significance of Economic Science (1932) became the point at which economics began formalization as a defined discipline, as old as some people’s grandparents. Economics, Dr. Alves, quotes, becomes “the science which studies human behaviour as a relationship between [given] ends and scarce means which have alternative uses.” A “science,” so a natural philosophy, given our conversations, this seems sincerely polyannaish, as per your example of the healthcare catastrophe happening in the UK (and elsewhere) with COVID-19. Now, Dr. Alves notes the use of this term widely in economic discourse. What seem like the obvious consequences of asserting economics as a “science” on the state of economics over time – one person’s definition widely used?
Douglas: Carolina points out how Robbins’ definition works well with the ambition of Léon Walras to render economics as much like the “hard sciences” as possible. Physics in Walras’s time benefited greatly from models based on solving for equilibrium. You can use the same mathematics to explain human behaviour, if you reduce it to a problem of allocating means among ends. The solution to the model is a balance between competing demands, just as a physical model is solved as a balance between competing forces. Economists like Gary Becker made a big game of explaining unlikely behaviours as allocation problems and then creating sophisticated mathematical models to “solve” them.
Since Robbins there’s been a grand revolution in economics through the development of game theory. Economists can now discuss human institutions in a richer way, since they now model strategic interactions among agents rather than the “games against nature” that are allocation problems. But it seems no less fundamentalist to describe every human interaction as a strategic game than to describe every human activity as an allocation problem. So perhaps the modern-day version of that Robbins quotation is what’s found at the start of Ken Binmore’s Game Theory: A Very Short Introduction: “a game is being played whenever human beings interact”.
I don’t think that either of these reductions – of human activities to allocation problems and human interactions to game theory – can be justified on sociological or anthropological grounds. That’s to say, I see no reason to believe that most human activities and interactions are, in their ultimate meaning, allocation problems and strategic games. Why, then, are they all modelled as such? Because modelling them like that allows for fancy mathematics to be invoked. By contrast, representing all human activities as sacrificial ceremonies, as some twentieth-century anthropologists did, doesn’t allow for mathematization.
So I stress, there’s nothing inherently scientific about mathematizing something. Let this interview be modelled as an ordered pair of numbers (7,9). Let it be modelled as a vector of integers x,y ∈ Z2. Let it be a pair of elements, x, y, of a ring, R, defined as a countable set of elements {a, b, c, …} and an operation, ⊕, forming an abelian group. Have I explained anything you didn’t know before? Of course not – I’ve just bamboozled you with a lot of symbols and terminology. Buyer beware, with this sort of “science”. And buyer beware with fancy models of meaningful human activities as allocation problems with budget lines and indifference curves and local maxima, or games with dominant strategies and information sets and Nash equilibria.
Jacobsen: What are the benefits of having a career with the big journals using specific techniques? What are the benefits of doing things one’s own way as an amateur blogger?
Douglas: Of the first: research funding, academic positions, social status. Of the second… I’ll get back to you!
Jacobsen: You note:
Economics goes off in so many different directions, even within the “orthodox” space. When you question economists about gaps in their theory, it feels a bit like being run around a bureaucracy… With economics, it feels like the snapshots are all at different angles, and cut across each other in baffling ways. If you run them together, you get a pure tangle.
Dr. Alves stated:
Modern economics or what we call orthodox economics is about studying human interaction mainly through markets, where markets are theorized as being about the interaction between demand and supply, with equilibrium as a central concept and enduring reliance upon methods of mathematical modelling. This approach went to become ‘the mainstream economics,’ as it is the main and widely taught and researched approach.
Something “widely taught and researched” in “orthodox economics” that “goes off in so many different directions,” which produces “a pure tangle.” It sounds hopeless. If it can’t tell us “much about what we really want to know,” what do we really want to know if there you “don’t see any scientific approach to answering these questions emerging”?
Douglas: Well I probably should avoid the word “we” in that way; philosophers are always going on about “our” intuitions, “our” questions, and so on, and it betrays a lot of groupthink and ignorance of human diversity. But what I want to know is which institutions society should retain, which it should reform, and which it should replace. Now that I’ve read the Ross book, I think I have a clearer sense of why economic theories form such a tangle. They don’t describe human behaviour in general; they describe it within different institutional contexts. In the recent past, economists got in the habit of modelling everything as an abstract market in the sense Carolina means there: a mathematical optimization problem. Now they look at specific institutions (though these too are formulated as solutions to optimization problems – namely “games”). Institutions overlap in confusing ways.
But I’ve said that to mathematically model an institution or activity, you need to already understand it. How do we understand our institutions? I don’t know, and I don’t know that we do a good job of it. I just don’t think that social science as we have it helps us to gain understanding rather than to formalize understanding we already have. But the same faculty that allows us to understand our institutions, insofar as we do, is what we must rely on to think about how we might redesign our institutions. The insight of a novelist or an essayist might be more valuable here than all the mathematics in the world. De Tocqueville didn’t need equilibrium solutions to gain his insights into the ancien régime, nor Madame de Staël to understand the Napoleonic system. Ross writes at one point that while informal insight might have worked for people like Emile Durkheim or Max Weber, they don’t yield great results in the hands of “mere mortals”. But are we in any danger of running out of “immortals”? In any case, if we restrict ourselves to only looking at the institutions that we’ve learned how to reduce to equations, aren’t we going to miss out most of human life?
Jacobsen: Insofar as algorithms “can be represented by mathematical equations,” and if you “take the meaning out of action and it becomes dead motion,” and if “meaning is everything in human life,” is economics, as a self-proclaimed “science,” a fruitless endeavour in generating theories or proper mappings of “meaning… in human life”?
Douglas: That’s a good question, but I think the answer is no, because I don’t think that economists have really expelled meaning. They’ve just suppressed it. Since Milton Friedman’s essay on “the methodology of positive economics” in 1953, economists have philosophized as if all they’re trying to do (as “positive” economists) is track patterns so as to predict them. The realism of their assumptions is entirely irrelevant. In other words, they make it sound as if all they’re trying to do is find equations that output the data.
But their practice doesn’t match the theory. No economist explains stock prices by assuming that some omnipotent being determines their movements by tossing coins, though that would correctly “predict” the observed random-walk pattern. Nobody explains recessions as being caused by cosmic rays, though with the right assumptions in place one could easily generate the appropriate time-series data. If all economists were trying to do was predict data, why wouldn’t their theories consist of pure, uninterpreted equations? In purely mathematical terms, setting up a system of optimizing agents is a needless detour; you might as well just curve-fit a polynomial that directly outputs the data series you want.
The truth is that economists see the world working a certain way, and their models reflect this. They model society as a system of self-interested agents because, despite all their protestations, they’re telling a story about human nature and human society. And in doing so, they do ascribe meaning to actions and institutions: the meaning of the actions is self-interest and the meaning of the institutions is strategic balance in a power-struggle. Whatever economists might say, that will never just be a pure fiction used to generate an empirically robust mathematical model; it will always be a story economists tell us about ourselves, and we will always be entitled to ask whether it’s the right story.
Jacobsen: What are some other ‘strong doses of philosophical anthropology’?
Douglas: Since Ross’s book has been a theme for this interview, let me end with his idea about behavioural economics. This, he thinks, is a thoroughly misguided enterprise. It takes results of studying humans in experimental contexts, isolated from ordinary institutions, and tries to apply them to the behaviour of humans outside those isolated experimental contexts. For example, psychologists put people in a lab and find that they don’t “maximize” the way they’re supposed by economists to do. But, Ross argues, take them out of the lab and put them in a market setting – put them, say, on a trading desk or on the board of directors of a firm in which they’ve invested – and there’s no reason to expect that they’ll act the same way they did in the psychologist’s lab. Here the institutional setting primes and trains them to act as economic agents rather than subjects of a psychological experiment. “Maximisation”, in other words, is a social behaviour into which people are enculturated through capitalist institutions – a ritual they’re trained into.
Well, how is that for philosophical anthropology? Ross has probably been in some board meetings for American companies, so I’m sure he knows what he’s talking about. But this is in the background of economic theories that explain how we act as economic agents; “economic agents” means participants in the rituals and culture of certain familiar capitalist institutions. Western capitalist institutions, that is. Would Ross be as confident that economists’ models will hold up with respect to the behaviour of the directors of, say, an Indonesian state-run firm? I doubt that he should be. Ross advocates for the fusion of economics with sociology, but the examples of his chosen sociology come again from the study of familiar Western institutions, and are again heavily mathematized. Here the implicit philosophical anthropology is the assumption that human agency is, in general, amenable to mathematical treatment, and that behaviour within Western institutions reveals certain fundamental and universal principles.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/11
Elon Musk becomes probably the richest man in the world. The world’s technological giants flex their muscles in the arenas influential on social discourse and political activism. More satellites than ever; more cell phones than ever; more people to indulge the delights of science and technology than ever.
Also, more to delude in astrological enquiries too. Apparently, the ancient Babylonians had a 13th sign, eventually rejected. There were numerous reports about the introduction of the 13th astrological sign by NASA.
This is not true. Even on the larger point, astrology is not true, either, and stands on a premise of base falsehoods. Astrology became astronomy. Now, we should dispense with it, but haven’t done it. Nonetheless, some of the interesting parts come in modern news and in ancient omissions.
On the former, there has been an ongoing hoax about NASA supporting astrology, even adding the newest sign, Ophiuchus. This would be the 13th sign to the standard 12 seen to this day. Apparently, it has been ongoing for about a decade, the hoax.
NASA has posted in its blog on dispensing with this hoax. However, it continues to make the internet cycle, nonetheless. NASA clarifies in not creating the 13th sign, let alone legitimating it. NASA doesn’t study, research, or promote astrology because it is a pseudoscience, not a science.
On the latter, Ophiuchus is the real 13th sign as one of the 13 major constellations of the Zodiac within ancient Babylonian astrology. However, Ophiuchus was rejected because the Babylonians sat on a 12-month calendar.
Each of the signs, aside from Ophiuchus, was assigned a month. This is the association between the number 12, the Babylonians, the 12 months of the year, and 12 (not 13) signs of the Zodiac coming from the ancient Babylonians.
NASA has clarified on this point several times now. This is the danger of hoaxes, false information, misinformation, and pseudoscience in general. It deludes a wanting-to-believe set of the public. Those all-too-ready to imbibe nonsense grounded in a lack of sense about science or the world.
Western Zodiac is based on real constellations with shapes from Greek mythology behind them. The association between these real constellations and claims about temperament are base falsehoods.
NASA explained as follows:
The constellations are different sizes and shapes, so the sun spends different lengths of time with each one. The line from Earth through the sun points to Virgo for 45 days, but it points to Scorpius for only 7 days. To make a tidy match with their 12-month calendar, the Babylonians ignored the fact that the sun actually moves through 13 constellations, not 12. Then they assigned each of those 12 constellations equal amounts of time.
With files from CNN.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/11
The Archdiocese of Vancouver made confirmations of 3 more Roman Catholic priests are involved in the abuse settlements.
Those priests who served in the Vancouver parishes are in the process of the settlements related to sexual abuse. 13 more people came forward to issue the reports on the Roman Catholic Church. In CBC’s The Fifth Estate, the Catholic Archdiocese of Vancouver knew of 36 cases of abuse.
All 36 abuse cases were under the jurisdiction of the clergy there. 26 out of the 36 involved children. At the time, the Catholic Archdiocese of Vancouver noted nine clergymen had lawsuit settlements or criminal convictions, which went back to the 1950s.
This is in the backyard of British Columbia happening, at least, for half of a century or more, probably. With an update to the report, Armand Frechette, John Edward Kilty, and Johannes Holzapfel, were involved in settlements. Each served in parishes in Vancouver; now, each is dead.
If this happens for decades in Vancouver, and comes out more forcefully now, then this raises some interesting questions about the national state of Roman Catholicism, not only in British Columbia or per province or territory.
Because more cases continue to flood forward of sexual abuse, as a core form of the abuse, and coming out of the Roman Catholic Church as the identifiable organization in the country. The allegations came from the 1940s and the 1960s, mainly, in the Catholic Archdiocese of Vancouver cases.
The report from the Archdiocese of Vancouver (2020) stated, “We understand that some people think that we should speak less about this issue because it may seem that it feeds into an ‘antifaith’ narrative… We believe that greater transparency allows us to reach and care for more victims/survivors while increasing vigilance and safe environments within our parishes.”
Since the 1920s, there are ongoing cases. In August of 2020, one woman came out claiming assault as a child at a Catholic elementary school in Vancouver. She claimed to be suing the local archdiocese for “perpetuating and covering up decades of alleged systemic abuse by priests, bishops and other members of its clergy.”
The class-action lawsuit claimed the Archdiocese of Vancouver knew about the allegations of abuse and engendered a culture of said misconduct while hiding complaints against clergy – keeping them safe.
With files from CBC News.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2021/01/03
…a hypothetical source of individual differences in general ability, which represents individuals’ abilities to perceive relationships and to derive conclusions from them. The general factor is said to be a basic ability that underlies the performance of different varieties of intellectual tasks, in contrast to specific factors, which are alleged each to be unique to a single task. Even theorists who posit multiple mental abilities have often suggested that a general factor may underlie these (correlated) mental abilities… [postulated in 1904 by Charles Spearman].
American Psychological Association
One of the most striking findings in psychology is that almost all cognitive abilities are positively related – on average, people who are better at a skill like reasoning are generally also better at a skill like vocabulary. This fact allows scientists and educational practitioners to summarize people’s skills on a wide range of domains as one factor – often called ‘g’, for ‘general intelligence’. Despite this, the mechanisms underlying ‘g’ and its development remain somewhat mysterious.
“What this so-called ‘g-factor’ means is still very much up for debate,” explains researcher Rogier Kievit of the Cognition and Brain Science Unit at the University of Cambridge. “Is it a causal factor, an artefact of the way we create cognitive tests, the result of our educational environment, a consequence of genetics, an emergent phenomenon of a dynamic system or perhaps all of these things to varying degrees?” “
Association for Psychological Science, “Cognitive Abilities Seem to Reinforce Each Other in Adolescence”
Thanks to work pioneered by Charles Spearman, we know that in Western populations performance on a range of mental tasks seems to reflect a more basic mental ability, a “general intelligence” or simply g.
You can’t see g – it’s a statistical reality more than anything else, but it’s very robust, and modern research suggests that the g factor accounts for roughly half the variability in performance within and between people on all kinds of mental tests. Being strong verbally doesn’t guarantee you will be mathematical too, but it tips the odds strongly in your favour…
…The analysis covered nearly 100 datasets from 31 cultures including Thailand, Uganda, Papau New Guinea, Guyana – from every inhabited continent and world region save Europe and Australia. The median sample size was 150, but due to some very large samples Warne and Burningham were working with 50,000 participants in all. They wanted to explore which cultures and which sets of tasks featured performance variation that could be reduced down to one factor akin to g, and which would firmly resist…
…Using Warne and Burningham’s rules, between three quarters and four-fifths of the datasets immediately yielded just one factor that explained variability in participants’ performance across different tests. In other cases, two underlying factors emerged, but these were similar enough to also end up reducing to one factor in a second round of analysis, saving one single exception.
British Psychological Association, “New cross-cultural analysis suggests that g or “general intelligence” is a human universal” (Alex Fradera)
Intelligence remains a fascinating topic for some, while intelligence quotient or IQ continues its decades-long slide into cultural minor relevance, if not irrelevance, to most of the public. Nonetheless, from time to time, there emerges a number of popular writings on the subject. These can include listings of the who’s who in the history of IQ or the smartest such-and-such at a particular there-and-then. The purpose of this article is to provide some clarification based on the reportage done. In turn, this particular article is for journalists.
One of the more relevant facts is the diminishment within the popular discourse about IQ. Another is the potential for mistakes in the reportage or a conflation of a number of different factors about IQ as estimated about historical figures and of contemporary people. If looking at historical figures, especially far historical figures, an important point for journalists in this domain are the considerations of the estimations of the historical figures versus real measurements.
Which is to say, historical figures cannot have been measured, by and large, because they existed before the era of formal IQ testing. As well, even if they lived in the era of the heights of respect and drive for IQ testing, they may not have been measured. Both seem as if relevant and important considerations here. Similarly, we can take the cases of the modern measurements of individuals with the claims to the highest recorded IQ scores. Some important items to consider, including terminology. On terms, there exist expert and reliable professional association views on the subject matter.
The ones relevant here include Assessment of Intelligence, Deviation IQ, Intelligence, IQ, Measures of Intelligence, Percentile, Population Standard Deviation, Ratio IQ, Stanford–Binet Intelligence Scale (SB), Standard Deviation, Wechsler Adult Intelligence Scale (WAIS), Wechsler Intelligence Scale for Children (WISC), and Z-Score/z-score. Although, the American international diminution continues apace and, in consequence, its institutions. The American Psychological Association remains a respected organization in psychology. All definitions from the American Psychological Association (APA) dictionary:
Assessment of Intelligence: the administration of standardized tests to determine an individual’s ability to learn, reason, understand concepts, and acquire knowledge.
Deviation IQ: the absolute measure of how far an individual differs from the mean on an individually administered IQ test. This is the approach now most commonly used in standard IQ tests. A reported deviation IQ is a standard score on an IQ test that has a mean of 100 and a standard deviation specific to that of the test administered, usually 15 or 16 for intelligence tests. The test scores represent a deviation from the mean score rather than a quotient, as was typical in the early days of IQ testing.
Intelligence: n. the ability to derive information, learn from experience, adapt to the environment, understand, and correctly utilize thought and reason.
Intelligence Quotient: a standard measure of an individual’s intelligence level based on psychological tests. In the early years of intelligence testing, IQ was calculated by dividing the mental age by the chronological age and multiplying by 100 to produce a ratio IQ. This concept has now mostly been replaced by the deviation IQ, computed as a function of the discrepancy of an individual score from the mean (or average) score. The mean IQ is customarily 100, with slightly more than two thirds of all scores falling within plus or minus 15 points of the mean (usually one standard deviation). More than 95% of all scores fall between 70 (two standard deviations below the mean) and 130 (two standard deviations above the mean). Some tests yield more specific IQ scores, such as a verbal IQ, which measures verbal intelligence, and a performance IQ, which measures nonverbal intelligence. Discrepancies between the two can be used diagnostically to detect learning disabilities or specific cognitive deficiencies. Additional data are often derived from IQ tests, such as performance speed, freedom from distractibility, verbal comprehension, and perceptual organization indices. There are critics who consider the concept of IQ (and other intelligence scales) to be flawed. They point out that the IQ test is more a measure of previously learned skills and knowledge than of underlying native ability and that many participants are simply not accustomed to sitting still and following orders (conditions that such tests require), although they function well in the real world. Critics also refer to cases of misrepresentation of facts in the history of IQ research. Nevertheless, these problems seem to apply to the interpretation of IQ scores rather than the validity of the scores themselves.
Measures of Intelligence: a series of norm-referenced tests used to determine an individual’s ability to learn, reason, understand concepts, and acquire knowledge.
Percentile: the location of a score in a distribution expressed as the percentage of cases in the data set with scores equal to or below the score in question. Thus, if a score is said to be in the 90th percentile, this means that 90% of the scores in the distribution are equal to or lower than that score.
Population Standard Deviation: (symbol: σ) a value indicating the dispersion of scores in a complete population of interest, that is, how narrowly or broadly the scores deviate from the mean. In many research settings, the population standard deviation is estimated from the sample standard deviation, but when information about the full set of units is known, it can be calculated directly.
Ratio IQ (from “Intelligence Quotient”): In the early years of intelligence testing, IQ was calculated by dividing the mental age by the chronological age and multiplying by 100 to produce a ratio IQ. This concept has now mostly been replaced by the deviation IQ, computed as a function of the discrepancy of an individual score from the mean (or average) score.
Standard Deviation: a measure of the variability of a set of scores or values within a group, indicating how narrowly or broadly they deviate from the mean. A small standard deviation indicates data points that cluster around the mean, whereas a large standard deviation indicates data points that are dispersed across many different values. The standard deviation is expressed in the same units as the original values in the sample or population studied, so that the standard deviation of a series of measurements of weight would be in pounds, for example.
Stanford–Binet Intelligence Scale (SB): a standardized assessment of intelligence and cognitive abilities for individuals of ages 2 to 89 years. It currently includes five verbal subtests and five nonverbal subtests that yield Verbal, Nonverbal, and Full Scale IQs (with a mean of 100 and a standard deviation of 15) as well as Fluid Reasoning, Knowledge, Quantitative Reasoning, Visual-Spatial Processing, and Working Memory index scores. The Stanford–Binet test was so named because it was brought to the United States in 1916 by Lewis M. Terman, a professor at Stanford University, as a revision and extension of the original Binet–Simon Scale (the first modern intelligence test) developed in 1905 by Alfred Binet and French physician Théodore Simon (1873–1961) to assess the intellectual ability of French children. The present Stanford–Binet Intelligence Scale (SB5), developed by U.S. psychologist Gale H. Roid (1943– ) and published in 2003, is the fourth revision of the test; the first and second revisions were made by Terman and U.S. psychologist Maud Merrill (1888–1978) and published in 1937 and 1960, respectively; and the third revision, by U.S. psychologists Robert L. Thorndike (1910–1990), Elizabeth P. Hagen (1915–2008), and Jerome M. Sattler (1931– ), was published in 1986.
Wechsler Adult Intelligence Scale (WAIS): an intelligence test for individuals 16 to 90 years of age. The WAIS was originally published in 1955 (revised in 1981) as a modification of and replacement for the Wechsler–Bellevue Intelligence Scale (WBIS, 1939), which consisted of subtests that yielded separate verbal and performance IQs as well as an overall IQ. The third edition (WAIS–III, 1997) included seven verbal subtests (Information, Comprehension, Arithmetic, Similarities, Digit Span, Vocabulary, Letter–Number Sequencing) and seven performance subtests (Digit Symbol, Picture Completion, Block Design, Picture Arrangement, Object Assembly, Matrix Reasoning, Symbol Search). Depending on the specific combination of subtests administered, the test yielded a Verbal Comprehension, a Perceptual Organization, a Processing Speed, and a Working Memory index score; a Verbal IQ, a Performance IQ, and a Full Scale IQ with a mean of 100 and a standard deviation of 15; or both index scores and IQs. The current version, WAIS–IV (2008), retains most of the subtests of the WAIS–III but has modified some and added three new ones (Visual Puzzles, Figure Weights, and Cancellation). Irs core battery of 10 subtests yields a Full Scale IQ and index scores on the same four domains of cognitive ability (verbal comprehension, perceptual organization, processing speed, and working memory). [David Wechsler]
Wechsler Intelligence Scale for Children (WISC): an intelligence test developed initially in 1949 and standardized for children of ages 6 years to 16 years 11 months. It currently includes 10 core subtests (Similarities, Vocabulary, Comprehension, Block Design, Picture Concepts, Matrix Reasoning, Digit Span, Letter–Number Sequencing, Coding, Symbol Search) and five supplemental subtests (Word Reasoning, Information, Picture Completion, Arithmetic, Cancellation) that measure verbal comprehension, perceptual reasoning, processing speed, and working memory capabilities, yielding index scores for each as well as a Full Scale IQ with a mean of 100 and a standard deviation of 15. The most recent version of the test is the WISC–IV, published in 2003. [David Wechsler]
Z-Score, or z-score: the standardized score that results from applying a z-score transformation to raw data. For purposes of comparison, the data set is converted into one having a distribution with a mean of 0 and a standard deviation of 1. For example, consider a person who scored 30 on a 40-item test having a mean of 25 and standard deviation of 5, and 40 on an 80-item test having a mean of 50 and a standard deviation of 10. The resulting z scores would be +1.0 and –1.0, respectively. Thus, the individual performed better on the first test, on which he or she was one standard deviation above the mean, than on the second test, on which he or she was one standard deviation below the mean.
Most IQ tests have an average or a mean set at 100. The standard deviations, typically, include one of 15, 16, or 24. To be 2 standard deviations above the average or mean of 100, this would be IQs of 130, 132, or 148, respectively. Journalistic reportage should differentiate between these terms and the meanings. If, for example, a confusion between an IQ of 130, 132, and 148, as if on a standard deviation of 15, then the rarities would be the differences between 1 out of 44 people, 1 out of 61 people, and 1 out of 1,455 people. The difference between 1 out of 44 people and 1 out of 1,455 people is large, easily noticeable in rarities, but not if confusing the standard deviations and the numbers.
Another common confusion is the degree to which alternative tests become confused with mainstream intelligence tests. For the mainstream intelligence tests, these are developed by professional psychologists and measure general intelligence better than alternative tests by a large margin, for the most part. Some alternative tests may garner titles as alternative intelligence tests in some future, as in measuring a scientific construct or psychological construct called general intelligence, or g.
Mainstream intelligence tests tend to reasonably measure g between IQs of 40 and 160 on an SD or standard deviation of 15, which means 1 out of 31,560 people in the not-so-gifted to the gifted ranges, respectively, incorporating the regular range or most people. Alternative tests, typically, become interesting to the high-IQ communities in the ranges above 160 on an SD of 15. Some will measure in SDs of 15, others 16, still others 24. These remain cautionary notes.
The alternative tests can be found in domains of specialized measurement, e.g., verbal, numerical, and spatial tests, or some admixture, and, often, untimed tests, even timed tests, too. In addition, as far as I know, most or all alternative tests are online, through mail (e.g., USPS), and/or non-proctored or without a qualified and trained professional to observe the person. Some tests are taken under pseudonyms or fake names, several times.
The mainstream intelligence tests can be found in domains of timed, proctored, multi-factorial examinations based on large sample sizes running through decades and decades of rigorous methodological administration, analysis, restructuring based on analysis, and re-administration in new and improved forms. The alternative landscape is vast while the mainstream intelligence test landscape seems smaller while being decent in size. Some posit the gold standards of the mainstream intelligence test world in the Wechsler Intelligence Scales and the Stanford–Binet Intelligence Scales with an apparent stronger preference for the former of the two.
Another difference should be made between ratio IQs/childhood IQs and adult IQs/deviation IQs. The definitions of which remain above, where the Wechsler Adult Intelligence Scale (WAIS) measures deviation IQ, Wechsler Intelligence Scale for Children (WISC) measures ratio IQ, and Stanford–Binet Intelligence Scale (SB) can measure both, presumably, if measuring from ages “2-89.” A critique about single scores claimed, as in IQ scores, measuring everything about a person retains a semblance of another common misunderstanding about intelligence tests. In that, the multi-component ones, as in the aforementioned mainstream intelligence tests, measure a variety of strengths and weaknesses of a person to come to the final IQ score, which means a composite is the IQ score.
Which is to interpret, an IQ score represents multiple mental factors coming to a multi-variable composite called the IQ score, where the sub-tests measure particular factors of cognition commonly linked by the general factor in intelligence, g. Thus, an IQ score is anything but solely singular, when comprehending the full-scale mainstream intelligence test scores meaning both a multiple factors test and then made into a singular composite, the IQ score.
People can have average composite IQs while having extraordinary strengths in verbal ability and extraordinary weaknesses in mathematical ability, such is the nature of human nature expressed in cognitive battery tests of the most reliable and valid kinds. Unfortunately, some inherit deficits across all cognitive domains requiring an expression of g; others, if lucky, come with congenital strengths in all relevant domains requiring an expression of g. Both kinds of cases are uncommon if not rare.
Even if finding the test taken, knowing the person took an IQ test, took an alternative test versus a mainstream intelligence test, a good rule of thumb is to examine if the test was the first time or the second time, or nth time, taking it. A second attempt or nth attempt on a test provides feedback to the test-taker about the goodness or badness of the scores for them. They adjust, think more, and send in the new answers to the test constructor. Invariably, these scores turn out higher more often than not, where second attempts, third attempts, and more, on, in particular, alternative tests lead to highly inflated scores on the examination, which leads individuals to claim IQ scores not belonging to them. In and of themselves, alternative tests tend to create, in general, inflated scores. Another cautionary note to the general chary tale.
In addition, the sources of information can be tainted, e.g., Wikipedia, which remains decent while not overwhelming in quality. There can be conflicts of interest in attempts to claim a placement in the Wikipedia system, including in relevant articles of IQ, whether societies or personalities, or in theme. As reported in “World Intelligence Network Sigma 1.33 to 7.00 Addendum II – Defunct Societies,” the five main reliable high-IQ societies appear to be Mensa International, Intertel, Triple Nine Society, Prometheus Society, and Mega Society.
Wikipedia seems as if a decent resource. Although, individuals want to be a part of societies and try to cheat on tests. As shown in the United States, parents want their kids to do well, so pay for admissions officers to help their kids cheat into the top schools in their country. This was a national scandal quickly erased from public consciousness in America. This shortness of cultural memory remains part of the reason for its relative diminishment.
Similarly, others want to place their organizations alongside societies with longer-term histories. In “World Intelligence Network Sigma 1.33 to 7.00 Addendum II – Defunct Societies,” I stated:
Looking again, United Sigma Intelligence Association, formerly United Sigma Korea, has been newly listed on the Wikipedia listing for high-IQ societies.
However, the webpage link appears defunct based on the webpage being created by, and the inclusion of the United Sigma Intelligence Association or USIA on the high-IQ societies webpage by, an account associated with the United Sigma Intelligence Association: ‘Usiassociation.’
As a Conflict of Interest stated on the record, the “draft article” was removed by an ‘Arjayay.’ While, the dead link statement continues on the main high-IQ society webpage. This may have happened on Wikipedia before with others, as Wikipedia is old now.
Thus, the linked articles fairly placed on the Wikipedia listing, without a COI called out or illegitimate listing because of a conflict of interest, include, as before, Mensa International, Intertel, Triple Nine Society, Prometheus Society, and Mega Society.
Those are the safe bets.
[Ed. December 12 2020: ‘58.227.250.85’ edited the “High-IQ society” article listing on Wikipedia immediately before ‘Usiassociation’ and after the COI or Conflict of Interest claimed by ‘Arjayay.’ Given ‘58.227.250.85’ exists, and ‘Usiassociation’ was deleted immediately after the COI claim, there may be a link to ‘Usiassociation’ and ‘58.227.250.85,’ as ‘58.227.250.85’ has existed since February 4, 2020, and only edited articles including “High-IQ society,” “Prometheus Society,” “Kim Ung-Yong,” “Ronald K. Hoeflin,” “Christopher Langan,” “Youngsook Park,” and then, recently, “High-IQ society,” again. It would appear reasonable to assume a connection to ‘Usiassociation’ and, thus, USIA in this case too, or a link between ‘58.227.250.85,’ ‘Usiassociation,’ and USIA/United Sigma Intelligence Association. Furthermore, ‘58.227.250.85’ is a South Korean IP address.]
[Ed. December 26 2020: On December 21 to December 24 2020, the same pattern, in spite, of repeated COI claims continued only by the same IP Address from South Korea editing solely or purely for United Sigma Intelligence Association (USIA), formerly United Sigma Korea (USK), to force its content onto the listing. On December 21 2020, ‘202.78.236.194’ and ‘Kinu’ reverted to the original five high-IQ societies: Mensa International, Intertel, Triple Nine Society, Prometheus Society, and the Mega Society. On December 22 2020, the same ‘58.227.250.85’ reverted to add the United Sigma Intelligence Association or USIA back to the listing of “High-IQ society.” ‘Kinu,’ the same day, reverted the edits from ‘58.227.250.85.’ On December 23 2020, ‘58.227.250.85’ reverted the edits the day prior to the same additions of the United Sigma Intelligence Association or USIA. The same day, ‘Kinu’ reverted them. On December 24 2020, ‘58.227.250.85’ reverted to add the United Sigma Intelligence Association or USIA once more. ‘Nieuwsgierige Gebruiker’ reverted, so as to remove United Sigma Intelligence Association or USIA, on the same day. On December 24 2020, ‘Kinu’ blocked ‘58.227.250.85’ “with an expiration time of 1 week (anon. only, account creation blocked).”]
There can be a deep desire for the placement in these listings; hence, the incessant attempts at inclusion on the listing in Wikipedia. That’s on editorial attempts at manipulation in a persistent manner ignoring COI claims and requests to stop with a ban required to halt it. On factual matters, some pages have apparent wrong information with recent placement repeated through them, e.g., in regards to a personality entitled “C. Minor,” who, as far as I know, doesn’t exist and cannot be found in high-IQ communities or listings. In the article entitled “Ronald Hoeflin,” it states:
The Guinness book of World Records has since retired the category of “highest IQ” after concluding that IQ tests are not consistent enough to designate a single world record holder. Note now while a 15-year-old C. Minor is the only one to complete The Mega Test and Titan Test flawlessly, and to perfectly and ethically pass either one in a single attempt, conservatively implying a correspondence at or well above IQ 199-208 and the highest global level of fluid intelligence – without any age-correction and prior to any precision norms or protonorm extrapolations whatsoever – simultaneously, the High-Range IQ Tests of at least two other reputable authors suggest that one to possibly two other individuals are too close to the same IQ range to differentiate without further testing innovations, and are subject to change in relative ranking over time. One such individual of former World Record acclaim, Marilyn vos Savant – also one of Ronald Hoeflin’s highest scorers – with Minor, was additionally profiled in New York magazine. This article also discusses Hoeflin and the Mega Society (the author of the Esquire article, Mike Sager, later used it as part of a book.) The Mega Test has been criticized by professional reviewers of psychological tests. In 1990, Hoeflin created the Titan Test, also published in Omni. After Rick Rosner used several eponymous and pseudonymous submissions to become the first to find a complete score on this test early on, it would be well over a decade before a teenaged C. Minor would surpass Rosner by clearing the test on a first-attempt basis without rule violations.
In the page entitled “Rick Rosner,” it states:
Rick completed Hoeflin’s Titan Test and is the first individual to have answered all 48 questions correctly, with a 15-year-old C. Minor later having done the same, thereby becoming the only individual to match Rosner’s Titan and surpass his Mega scores in a single attempt. He achieved an IQ score of 192 in the high-range IQ test Mathema by answering 13 of 16 questions correctly, as well as 190 on the CIT – Form 3E by answering 76 of 78 questions correctly, ranking him second in the United States and third globally behind Minor, as well as Dr. Katsioulis of Greece – even without inclusion of either age corrections or any additional IQ 200+ results, of which Minor is the singular global proprietor in any data stratum.
These kinds of Wikipedia manipulations (lies) can make fact-checking difficult in addition to ensuring robust presentation to the public. Indeed, as with some trust cases based on recommendations for interviewees within the high-IQ communities, as this happened to me, Guillermo Alejandro Escarcega Pliego of the Hall of Sophia recommended an interviewee, which became a multi-part interview for a non-peer-reviewed journal, In-Sight: Independent Interview-Based Journal, the IQ score was not verified by Pliego (as admitted by Pliego later), where this became a need to compile, re-edit, and then singularly publish and qualify the publication offsite in Medium, in “Interview with Jaime Alfonso Flores Navas on Mexican and American Identity, IQ, Prostitution, Theory of Life, Women’s Rights, and Morality, and Love, Life, Death, and Meaning.” In the article, I prefaced:
*Compiled interviews from the Summer, 2020.*
Jaime Alfonso Flores Navas interview recommendation from Guillermo Alejandro Escarcega Pliego, the Founder of the Hall of Sophia, originally published through In-Sight Publishing. However, the claimed IQ score was not confirmed, while the accepted recommendation based on standards of trust came with this presentation as an assumption or that an IQ score was confirmed by Guillermo, so the publications were respectfully removed from In-Sight Publishing after acknowledgment of this fact by Guillermo, i.e., the scores never confirmed in the first place, at all. To respect scores of others who confirmed or had a public listing of a score, the interview is published, with further editorial work on it, here, rather than In-Sight Publishing’s main platforms; this seems as if a reasonable balance between the promise for an interview to Navas and the unconfirmed score, and to others with publicly available test scores and interviews. It shall remain here. If you wish to support the work of Pliego, then you can send an email to noetiqsociety@icloud.com or submit Mexican Pesos — potentially, other currency — to PayPal at https://www.paypal.com/paypalme/LuzPliego, which is under the name “María de la Luz Escarcega Pliego,” presumably Guillermo’s mother, even grandmother, or guardian. Navas talks about his experiences and views here.
However, some reportage can have changes, too. In that, positive contributions to the journalistic archives can have positive developments to the communities in which one orbits. For example, as a non-member of these communities, after writing “The High-IQ Rankings: or, the High-IQ Directories, Listings, Rankings,” some praised the work. In one case, there was the creation of not only one, but three, new “registries” or rankings with different criteria in as little as five days after publication, by Domagoj Kutle/Domagoj Domo Kutle of CatholIQ High IQ Society and VeNuS Society.
Those were the World Genius Registry/WGR – I/WGR, the World Genius Registry – II/WGR – II, and the World Genius Registry – III/WGR – III, where their total set, as presented to community, includes World Genius Registry, VeNuS, 2 x 3, ToTem, VeNuS-S, WGR – II, WGR – III. These seem like positive contributions to their respective communities, as thousands continue to value and participate in high-IQ communities around the world for intellectual camaraderie or a sense of distant belonging. Indeed, as with other efforts, In-Sight: Independent Interview-Based Journal of In-Sight Publishing was the template for the USIA Research Journal of United Sigma Intelligence Association, formerly United Sigma Korea, where I am the former Executive Director and Editor-in-Chief of the association based on a formal resignation in 2020.
Similarly, Deus Vult of CatholIQ High IQ Society/Catholiq – with interviews, the format in double columns, bold interviewer text and non-bold interviewee text, even font and font size may be the same, including some of the same interviewees in its issues – appears to have taken some of its essence, its deep nature, outside of restriction of freedom of expression via restriction of heretical (to Roman Catholicism) content in it, from In-Sight: Independent Interview-Based Journal of In-Sight Publishing. Individuals practicing the occult or Freemasonry should not apply, as the organization discriminates against them in admissions. It’s a Christian-only (all denominations) organization[1]. Similar to the defunct AtheistIQ Society, a high-IQ society, apparently, only for atheists in the high-IQ communities at the time.
Thus, the publication or newsletter, Deus Vult, remains partially adherent to freedom of expression (written communication without heretical content) and dependent on Christian, Roman Catholic in particular, standards, rather than independent, based on the anti-masonic “Declaration on Masonic Associations” stipulated in the admissions criteria for Catholiq from November 26 1983 by Joseph Card. Ratzinger, then-prefect, and Fr. Jerome Hamer, O.P., then-Titular Archbishop of Lorium Secretary, which harkens back to the Roman Catholic Church’s hostility to Freemasonry formally instantiated in 1738 running into the present. To this day, the Freemasons permit Roman Catholics to become brothers in the craft; whereas, the Roman Catholic Church does not permit Roman Catholics to become Freemasons.
Anyhow, knowing some of the norms and setting standards for consideration of the scores can be important, too, the baseline considerations of the qualitative strength of confidence in claims. There are relevant examples examined before. Two claimants to the highest IQ in the world: Iakovos Koukas and Evangelos Katsioulis. Koukas from Greece. Katsioulis from Greece. The scores claimed seemed extraordinary. Thus, an eventual analysis in “The High-IQ Rankings: or, the High-IQ Directories, Listings, Rankings”:
In short, even if verified as accurate scores, as a premise of assuming trust in the scores claimed, the scores themselves, by individuals, can be claimed as inflated beyond the real metrics. Indeed, when on psychometric validity and reliability grounds, these remain alternative tests.
As such, these alternative tests lack the depth of reliability and validity found in the mainstream intelligence tests developed over decades and decades, even more than a century, so alternative tests compared to mainstream intelligence tests, including, as was noted to me, an alternative test (NVCP, NVCP-E, NVCP-R) made into a mainstream intelligence test.
Which is to say, as was described succinctly by one individual, the French branch of Harcourt Assessment acquired Pearson Education and made the NVCP-E, in particular, into the EPC, while the one highest-IQ claimant claims the score on the NVCP-R, not the NCVP-E. Both from Dr. Xavier Jouve; both test constructor and tested knew one another.
Indeed, Katsioulis took the NVCP-E twice and the NVCP-R twice for a first attempt and a second attempt on both tests as stated in “General information“:
IQ 205 ,
sd 16, NVCP-R [Rasch equated raw 49/54] • 2002
IQ
196 , sd 16, Qoymans Multiple Choice #3 [ceiling] •
2003
IQ
192 , sd 16, NVCP-E [Rasch equated raw 35/40] • 2002
IQ
186 , sd 16, NVCP-R [Fluid Intelligence Index Score]
• 2002
IQ
183 , sd 16, NVCP-E [Fluid Intelligence Index Score]
• 2002
IQ
183 , sd 16, Cattell Culture Fair III A+B [ceiling-1]
• 2003
IQ 180+ sd
16, Bonnardel BLS4 – 2T [ceiling] • 2003
IQ
180+ sd 16, WAIS-R [extrapolated full scale] • 2002
Thusly, and if assuming a reasonable principle of first attempts resulting in lower scores, one comes to the first attempt on the NVCP-E at an IQ of 183 (S.D. 16) and on the NVCP-R at an IQ 186 (S.D. 16), and a second attempt on the NVCP-E at an IQ of 192 (S.D. 16) and on the NVCP-R at an IQ of 205 (S.D. 16).
In turn, as with the WAIS-R and the Bonnardel BLS4 – 2T scores listed above, and if assuming the seriousness in the effort of the experimental psychologist, Dr. Xavier Jouve, while ignoring relational conflict of interest between the two of them, we can come to the IQ scores from the mainstream intelligence tests at 175+ (S.D. 15), on the WAIS-R and the Bonnardel BLS4 – 2T, to 177.81 (S.D. 15) to 180.63 (S.D. 15), on the NVCP-E (first attempt) and NVCP-R (first attempt), respectively.
Since done by an experimental psychologist, this seems more serious than the MATRIQ and the score of Iakovos Koukas, though a first attempt on the MATRIQ.
One can see some of the highest claimants with WAIS, or a trusted mainstream intelligence test, score at 164 (S.D. 15), or 4.27-sigma, for Dr. Iakovos Koukas and 175 (S.D. 15), or 5.00-sigma, for Dr. Evangelos Katsioulis, while each, individually, claims a sigma of 6.93-sigma on MATRIQ and a 6.53-sigma on NVCP-R, respectively.
However, the WAIS-R scores for Katsioulis match the NVCP-E and NVCP-R first attempt scores far more than the MATRIQ first attempt and the WAIS score for Koukas.
Nonetheless, the N on all tests remains too low. Those with specific psychometric reliability and validity relate to the mainstream intelligence tests, as in aimed at measurement of the proposed scientific construct or psychological construct of general intelligence.
Thus, you see the massive differential between alternative tests and mainstream intelligence test scores for two of the highest-IQ in the world claimants.
Also, prior reportage can become obsolete slowly, or rapidly. In an original second-part of an interview with Mega Society member and Giga Society member, Dr. Heinrich Siemens, we both, in “Conversation with Dr. Heinrich Siemens on 195 IQ (S.D. 15), CIT5, Cooijmans, Conscientiousness, Mennonites, Plautdietsch, God, the Three Sonnets Test, and Tweeback Verlag: Linguist (2),” wrote:
Scott Douglas Jacobsen: Some news since the previous coverage. As noted in the prior interview, on the legendary Titan Test, you scored 45/48. Furthermore, you have “performed very well on HRIQ tests of Ronald K. Hoeflin, Paul Cooijmans, Jonathan Wai, Theodosis Prousalis, and others” with “some results… above 5 sigma or 5 standard deviations.” With the recent news, as stated on the World Genius Directory [Ed. Ranking], you scored 195 S.D. 15 on the Cooijmans Intelligence Test 5 or the CIT5, which corresponds to a score of 28 out of 40. A cognitive rarity of 1 in 8,299,126,114 based on the preliminary (September 2020) norms statistics on the CIT5. Any early feelings on the achievement?
Dr. Heinrich Siemens: It feels great. To be honest, I do not believe in statistics in these high ranges. What does it mean that I have outscored 8,299,126,113 of the adult population, when there are only 7,800,000,000 people living on earth, including many non-adults? The problem is not the lack of data, but the fact that a priori there is not enough data to make significant statements. But even if Paul should change the norm, the raw score of 28/40 on an extremely hard test and the membership in the Giga society will remain and I am proud of that.
Note, the September 2020 timing of the norm statistics for the CIT5/CIT-5. As the test norms became more established, Dr. Siemens retained the same 28 out of 40 raw score on the CIT5, naturally, while the score would change in accordance with further data for the test, in the new norms.
In that, the previous IQ 195 on an S.D. of 15 before becomes an IQ of 190 on an SD of 15 based on December 21 2020 norms rather than September 2020 preliminary norms. Both scores qualify for the Giga Society membership. While an IQ of 190 on an SD of 15 becomes 1 out of 1,009,976,678 people in the general population, and an IQ of 195 on an SD of 15 becomes 1 out of 8,299,126,114 people in the general population. It’s a noticeable difference in the statistics. Indeed, as Dr. Siemens cautioned, he doesn’t believe in the statistics in the high-range (“To be honest, I do not believe in statistics in these high ranges.”), as per some of the aforementioned reasons.
In turn, as with conflicts of interest, multiple attempts, alternative tests versus mainstream intelligence tests, or simply changes in the norms, we come to different scores for the individuals. These seem as if fair points of caution and care in the popular reportage of scores and information harvesting for journalistic work. Furthermore, there exist a number of controversies within the history of the high-range testing community and in the high-IQ societies.
Some earlier reportage seemed as if a good placement for some analysis of the Mega Test of the Mega Society[2], the Mega Society (East)/Mega Foundation (also Ultranet, Mega International), and some of the controversy seen in the popular reports there. By far, the most controversial figure to emerge out of the Mega Test was Keith Raniere or “Vanguard” of NXIVM. Any popular reportage, now, can cover the cult founded by Raniere and fallout with the potential for life imprisonment for his crimes, including sexual trafficking.
This “earlier reportage” becomes an analysis with some minimal standards, as given or implied above. When reporting, a good set of principles is working to find the mainstream intelligence tests, first attempts, under the real names, proctored if possible, and looking for up-to-date norms with large sample sizes. In the case below, in “Second Pass of the World Intelligence Network 3.13-4.8 Sigma Societies,” it’s an alternative test based on individuals with minor fame tied to first and second attempts, pseudonyms/fake names used, on an SD of 16, and so on.
Unfortunately, there was significant controversy within the Mega Society leading to the Mega Society suing for stoppage of the use of their name many years ago based on the requisite legal documentation. The evidence and outcome is in the legal documents available on the Mega Society website.[10] Another aspect of the Mega Society with some potential for cold water required at this time because of widespread misinformation. Some individuals took the Mega Test, in particular, under pseudonyms or fake names & real names for two attempts rather than once. The reality of the matter, the most legitimate test scores should be the real name and the first attempt on any given test, especially in consideration of experimental or alternative tests. Over the Mega Test, several individuals garnered minor fame for the scores: Marilyn vos Savant, Rick Rosner/Rick G. Rosner, Chris Langan/Christopher Michael Langan, John H. Sununu/John Henry Sununu, Keith Raniere, and Solomon W. Golomb. The individuals who took the test twice while using fake names for one of the attempts were Rick Rosner posing as “Richard Sterman” and Chris Langan/Christopher Michael Langan presented as “Eric Hart.” Rosner/“Sterman” scored 44/48 on the first attempt on the Mega Test. Langan/”Hart” scored 42/48 on the first attempt on the Mega Test. Marilyn vos Savant scored 46/48 on the first attempt on the Mega Test – higher than anyone on the first attempt and under the real name. Thus, there is no king of the Mega Test; there is the Queen, though: Marilyn (Mach) vos Savant. The scores on the Mega Test on the sixth norming for Langan/“Hart,” Rosner/“Sterman,” and vos Savant, for the 42/48, 44/48, and 46/48, would be, on S.D. 16, IQs of 174, 180, and 186, respectively. Subsequently, in issue 206 of Noesis: The Journal of the Mega Society, David Redvaldsen published an article or republished an article entitled “Do the Mega and Titan Tests Yield Accurate Results? An Investigation Into Two Experimental Intelligence Tests.” In it, he produced a different set of norms of the Mega Test and the Titan Test. Redvaldsen’s norms would earn Langan/“Hart,” Rosner/“Sterman,” and vos Savant, IQs of 163, 167, and 170+, respectively, on an S.D. of 16. Therefore, on the Mega Test scores, and on an S.D. of 16, between the Redvaldsen norming and the sixth Hoeflin norming, the first attempts – the truer scores on the Mega Test, even ignoring the use of a fake name and the status of an alternative test and not a mainstream test, though a higher quality one – would yield IQs between 163 to 174 for Langan/“Hart,” 167 to 180 for Rosner/“Sterman,” and 170+ to 186 for vos Savant, respectively. Other scores claimed in the 190s, 200s, or even 210, would amount to irresponsible/naive journalism and media hype in mostly minor and medium-sized media outlets in regards to the Mega Test. Redvaldsen reviewed the Titan Test, too, as per the title of the republication. Wikipedia is an unreliable source of information in some, even many, cases.
With the change for Langan/“Hart,” Rosner/“Sterman,” and vos Savant, to an SD of 15, the IQ score ranges, in actuality, become 159.0625 to 169.375 for Langan/“Hart,” 162.8125 to 175 for Rosner/“Sterman,” and 165.625+ to 180.625 for vos Savant, on the Mega Test on an SD of 15. If rounding for them, then IQ 159-169 for Langan (rather than 195-210, no S.D. stipulated, as reported in Wikipedia, which comes mostly from a self-report of Langan in First Person with Errol Morris in which he claims an IQ between 190 and 210), 163-175 for Rosner, and 166+-181 for vos Savant on an S.D. of 15. In terms of cognitive rarity range, this means, on the Mega Test IQ, on the first attempt and real name: 1 out of 23,863 to 1 out of 472,893 people for Christopher Langan; 1 out of 74,883 to 1 out of 3,483,046 for Richard Rosner; and, 1 out of more than 184,606 to 1 out of 29,943,596 for Marilyn (Mach) vos Savant. Therefore, and as shown before, no king exists for the Mega Test, but a queen does on some of the more minimal standards.
Out of the three, only Rosner took the Titan Test, as far as I know only on the first attempt (against what appears misinformation on Wikipedia based on interpolation of a narrative about “C. Minor”), which would provide a different score, or range of scores, if taking both the Hoeflin and Redvaldsen norms into account at the same time. Rosner would be the king of the Titan Test with a perfect score. However, these are some of the better tests in the alternative test domain. One can see similar distortions in the historical record via popular media about William James Sidis who showed precocity, came into and left the world bright as these aforementioned, while a mythology formed around him, too. He was merely a man if you look closely enough.
Hence, in consideration of the world’s highest IQ, the world’s highest measured IQ, we can place skepticism in the claims, especially in more popular journalistic reportage about the smartest person in the world, smartest man in the world, smartest woman in the world, and so on. Among the highest in the world may be justifiable if stipulating the reasons for considering as such, including reasonable filters to come to such a conclusion, as provided above. Similarly, as noted in some of the rankings article, when compiled, the number of 6-sigma scores (IQ 190 on SD 15) or higher is far higher than statistically expected by a long shot, as noted in “The High-IQ Rankings: or, the High-IQ Directories, Listings, Rankings”:
The rarities out of the general population implied by the sigmas including and after 6.00 to, for example, 6.80-sigma would mean the following, as examples:
- 6.00-sigma is 1 out of 1,009,976,678 people in the general population.
- 6.07-sigma is 1 out of 1,525,765,721 people in the general population.
- 6.13-sigma is 1 out of 2,314,980,850 people in the general population.
- 6.20-sigma is 1 out of 3,527,693,270 people in the general population.
- 6.27-sigma is 1 out of 5,399,067,340 people in the general population.
- 6.33-sigma is 1 out of 8,299,126,114 people in the general population.
- 6.40-sigma is 1 out of 12,812,462,045 people in the general population.
- 6.47-sigma is 1 out of 19,866,426,228 people in the general population.
- 6.53-sigma is 1 out of 30,938,221,975 people in the general population.
- 6.60-sigma is 1 out of 48,390,420,202 people in the general population.
- 6.67-sigma is 1 out of 76,017,176,740 people in the general population.
- 6.73-sigma is 1 out of 119,937,672,336 people in the general population.
- 6.80-sigma is 1 out of 190,057,377,928 people in the general population.
And so on, given the rarity past somewhere between 6.67-sigma to 6.73-sigma, and given the number of people who have lived on the planet in the history of the species, even in the present day, the scores on alternative tests compared to mainstream intelligence tests become inflated by the nature of the rarities claimed in addition to the number of individual test-takers claiming scores above or at 6-sigma.
Therefore, these imply an inference of inflation of scores at the high-end or in the high-range alternative tests on the assertion of the premise of measuring g.
The various directories, listings, and rankings were analyzed with the compiled ranking as follows, incorporating “ESOTERIQ Society of Masaaki Yamauchi (incorporative of some of the Giga Society of Paul Cooijmans), GENIUS High IQ Network of Dr. Iakovos Koukas, GFIS IQ List/Dinghong Yao IQ Ranking List of Dinghong Yao, GIFTED High IQ Network of Dr. Iakovos Koukas, Hall of IQ Scores of Konstantinos Ntalachanis, Hall of Sophia of Guillermo Alejandro Escárcega Pliego, HRIQ Ranking List of Qiao Hansheng, Mahir Wu Ranking List of Mahir Wu, Real IQ Listing of Dr. Ivan Ivec, Svenska IQ-Listan of Hans Sjöberg and Alexi Edin, VeNuS Ranking List of Domagoj Kutle/Domagoj Domo Kutle, WIQF Listing[2] of Marco Ripà and Dr. Manahel Thabet, World Famous IQ Scores of Dr. Ivan Ivec, World Genius Directory of Jason Betts, and World Highest IQ Scores of Mislav Predavec”:
Compilation Ranking
- William James Sidis at unmeasurable sigma (no test named)
- Konstantinos Ntalachanis at 8.67-sigma on D.O.S. and at 6.00-sigma on Monster IQ Test
- Wen Luo at 7.73-sigma on RIDDLES
- Dr. Iakovo Koukas/Iakovos Koukas at 6.93-sigma on MATRIQ
- Dr. Evangelos Katsioulis/Evangelos Katsioulis at 6.53-sigma on NVCP-R and at 6.06-sigma on Cooijmans Multiple-Choice #3
- Dr. Heinrich Siemens/Heinrich Siemens at 6.31-sigma on CIT-5
- Yukun Wang at 6.31-sigma on RIDDLES
- Tor Arne Jørgensen at 6.27-sigma on MATRIQ
- Rick Rosner at 6.13-sigma on Mathema
- Mislav Predavec at 6.13-sigma on Logicaus Strictimanus 24 (LS24)
- Dr. Christopher Harding/Dr. Christopher Philip Harding at 6.06-sigma on Stanford-Binet
- Junxie Huang at 6.00+-sigma on FREE FALL (Part II) and at 6.00+-sigma on Challenger
- Tanxi Yu at 6.00+-sigma on Numerus
- José González Molinero/Jose Gonzalez Molinero at 6.00+-sigma on FREE FALL (Part II)
- Matthew Scillitani at 6.00-sigma on Psychometric Qrosswords
- Mahir Wu at 6.00-sigma on Silent Numbers
- Kenneth Ferrell at 6.00-sigma on Hieroglyphica
- Dany Provost at 6.00-sigma on PIGS1°
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
- Marios Prodromou at 6.00-sigma on MACH
- Thansie Yu at 6.00-sigma on N-World
- Dong Kha Cuong/Cường Đồng at 6.00-sigma on Numerus
- Thomas R. A. Wolf at or above 6.00-sigma (no test named)
- Andrea Gunnarsson at or above 6.00-sigma (no test named)
- Scott Ben Durgin at or above 6.00-sigma (no test named)
- Rolf Mifflin at or above 6.00-sigma (no test named)
- Paul Johns at or above 6.00-sigma (no test named)
- Christopher Harding at or above 6.00-sigma (no test named)
- Kevin Langdon at or above 6.00-sigma (no test named)
—
Former ESOTERIQ Members
- (YoungHoon Kim/YoungHoon Bryan Kim at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Cavan Cohoes at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Tanxi Yu at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Luca Fiorani at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Jose Molinero at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Junxie Huang at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Sanghyun Cho at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Dawid Skrzos at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
As you can see, some members aren’t a part of ESOTERIQ anymore. Some norms changed sigmas or the interpreted IQ scores, as with Dr. Siemens. Others were on the list, but appear on the list under a different pronounceable name, e.g., Tanxi Yu versus Thansie Yu (also known as Tianxi Yu). The same issues will arise in the reportage. However, if more boundaries and standards are internally placed in journalistic processes, then the reportage can improve over time, in terms of accuracy and performing an important public service in democratic societies. One need simply look at a sampling of the articles available online to note this. Simply looking, and as a final note, at the number of individuals who write on the subject, there are many, indeed – happy researching and writing to you:
- Natasha Bertrand wrote “The 40 smartest people of all time” in Business Insider.
- Marissa Laliberte wrote “8 People with Higher IQs Than Einstein” in Reader’s Digest.
- Timothy J. Legg, Ph.D., CRNP wrote “What IQ Measurements Indicate — and What They Don’t” in Healthline.
- Tibi Puiu wrote “What is the highest IQ in the world (and should you actually care?)” in ZME Science.
- Maryn Liles wrote “Who Has the Highest IQ in the World? 35 People Who Are Even Smarter Than Einstein” in Parade Magazine.
- Kendra Cherry (reviewed by Amy Morin, LCSW) wrote “What Is a Genius IQ Score?” in VeryWellMind.
- Harsh Gupta wrote “What Is The Highest IQ In The World Ever Recorded?” in Science ABC.
- Duncan Madden wrote “Ranked: The 25 Smartest Countries In The World” in Forbes.
- “IQ compared by countries” was written in WorldData.Info.
- Michele Debczak wrote “An 11-Year-Old Just Earned the Highest IQ Score Possible” in MentalFloss.
- Osien Kuumar wrote “Here Is A List Of The 27 Smartest People On The Planet” in ScoopWhoop.
- “Ramarni Wilfred tops Bill Gates and Einstein with his IQ” was written in BBC News.
- Avi Selk wrote “Trump says he’s a genius. A study found these other presidents actually were.” in the Washington Post.
- James Smart wrote “Of All Things: Which president had the highest IQ?” in The Review.
- “14 of the highest IQs on television” was written in RadioTimes.
- Danny Dukker wrote “15 NBA Players with the Highest Basketball I.Q.” in Bleacher Report.
- Harry Shukman wrote “Experts have worked out which majors have the highest IQ” in The Tab.
- Amanda Woods wrote “Genius British girl, 10, has higher IQ than Albert Einstein and Stephen Hawking” in the New York Post.
- Benjamin VanHoose wrote “8-Year-Old Mexican Girl, Who Was Bullied and Labeled ‘Weird,’ Has Higher IQ Than Einstein: Report” in People Magazine.
- Esther Trattner wrote “The Smartest and Least Brainy Presidents, by IQ Scores” in MoneyWise.
- Nicholas Pace wrote “Study Determines Which Gamers Have the Highest IQ” in Gamerant.
- Ari Feldman wrote “The Man With The World’s Highest IQ, Christopher Langan, Is Gaining A Following On The Far Right” in the Forward.
- “Meet the 11-year-old Indian girl who’s smarter than Albert Einstein and Stephen Hawking” was written in YourStory.
- Katie Serena wrote “Meet Marilyn Vos Savant, The Woman With The World’s Highest IQ” in All That’s Interesting.
- “No Dumb Blonde: Fair-Haired Women Have the Highest IQ” was published in Men’s Journal.
- Bridgett McCusker wrote “The 13 Presidents with the Highest IQ Scores” in MSN.
- Dana Givens wrote “MEET THE 16-YEAR-OLD GENIUS WHOSE IQ IS HIGHER THAN BILL GATES AND ALBERT EINSTEIN” in Black Enterprise.
- Tiffany Silva wrote “THESE THREE LITTLE BLACK GENIUSES HAVE HIGHEST IQ’S IN WORLD” in BCKOnline.
- “SERIAL KILLERS’ IQS RANKED” was published in Crime and Investigation.
- Patrick J. Kiger wrote “What Was Albert Einstein’s IQ?” in Biography.
- Timothy L. O’Brien wrote “Trump Has the Highest IQ. He Says So Himself.” in Bloomberg Opinion.
- Jamila Gandhi wrote “The World’s Highest IQs” in Forbes.
- Andrew Restucci wrote “Trump fixates on IQ as a measure of self-worth” in Politico.
- Sophie Tanno wrote “Primary schoolgirl, 10, gets highest possible IQ score in Mensa test – beating Albert Einstein and Stephen Hawking” in the DailyMail.
- Sam Becker wrote “10 Jobs Where Employees Tend to Have the Highest IQs” in CheatSheet.
- “Who Has The Highest IQ Alive? Smartest Person In The World” was written in The CEO Magazine.
- “Dr Evangelos Katsioulis has the World’s Highest IQ” was written in Greek City Times.
- Zachary Crockett wrote “The Time Everyone “Corrected” the World’s Smartest Woman” in Priceonomics.
- “Top 10 people have highest IQ scores in the World (P.2)” was written in IQ-Test.Net.
- Laura Dorwart wrote “6 YouTube Channels That Can Help You Find a Job During the Coronavirus Outbreak” in CheatSheet.
- Damian Carrington wrote “Children raised in greener areas have higher IQ, study finds” in The Guardian.
- Scott Barry Kaufman wrote “Can Intelligence Buy You Happiness?” in Scientific American.
- Juan Ramos wrote “Here Is The Highest Possible IQ And The People Who Hold The World Record” in ScienceTrends.
- “What is a “genius?” The 10 highest IQs alive today” was written in ScalarLearning.
- Zameena Mejia wrote “As leaders in DC squabble over who’s smarter, here’s the IQ score Warren Buffett says is all you need to succeed” in CNBC.
- Carole Fader wrote “Fact Check: How smart is President-elect Donald Trump? IQ score isn’t official” in The Florida-Times Union.
- Casey Leins wrote “The Smartest States in America” in U.S. News.
- Bill Murphy, Jr. wrote “We Compared the Average IQ Scores in All 50 States, and the Results Are Opening” in Inc.
- “The Smartest Man In The World – IQ 200 – Is Convinced The U.S. Election Was Stolen” was written in the National Pulse.
- “Highest IQ in the world” was written in LOVE Air Coffee.
- Jacob Hancock wrote “Wonderlic scores in the NFL: Highest, lowest test scores in Combine history” in SportingNews.
- Alaa Elassar wrote “A 3-year-old boy has just become the youngest member of Mensa UK, the largest international high IQ society” in CNN.
- “The 50 Greatest Living Geniuses” was written in TheBestSchools.
- Caroline Picard and Blake Bakkila wrote “The 10 Smartest Dog Breeds That Would Ace Any IQ Test” in GoodHouseKeeping.
- Mike Sager wrote “The Smartest Man in America” in Esquire Magazine.
- James Williamson wrote “Rainbow Six Siege & Among Us Players Allegedly Have The Highest IQ” in ScreenRant.
- Dwain Price wrote “TYRELL TERRY USES HIS RECORD-BREAKING BASKETBALL IQ TO HIS ADVANTAGE” in Maverick.
- Jon Bitner wrote “Recent Study Reveals PC Gamers Are Smarter Than Console Gamers (But Rainbow Six Siege Players Are Smartest Of All)” in the Gamer.
- Sam Lehman-Wilzig wrote “The Totally Taboo Topic: Why Are American Jews So Successful?” in The Times of Israel.
- Chris Leitner wrote “Does high IQ make a better investor?” in Livewire.
- “Top 10 celebrities with highest IQ as of 2020” was written in Tuko.
- Shana Lebowitz wrote “Do You Have a High IQ? 17 Signs That Say You Do” in Business Insider.
- Brian Resnick wrote “IQ, explained in 9 charts” in Vox.
- “Countries by IQ – Average IQ by Country 2020” was written in World Population Review.
- David Robson wrote “Has humanity reached ‘peak intelligence’?” in BBC News.
- “10 People With The Highest IQ Ever Recorded” was written in O, Pish Posh!.
- Aiden Mason wrote “20 Celebrities with Ridiculously High IQs” in TVOM.
- “This bird has higher IQ level than apes” was written in India Today.
- “Court OKs Barring High IQs for Cops” was written in ABC News.
- Ellen Littman, Ph.D. wrote ““I’m Smart, So I Should Be Able to Overpower ADHD. Right?”” in Additude.
- “Stars with high IQs” was written in CBS News.
- Robert Johnson wrote “The 19 Smartest People The World Has Ever Seen” in Business Insider.
- “30 Smartest People Alive Today” was written in SuperScholar.
- Jim Dykstra wrote “THESE ARE THE SMARTEST LIVING PEOPLE IN THE WORLD RIGHT NOW” in Grunge.
- Paul Ratner wrote “24 of the smartest people who ever lived” in BigThink.
- Shikha Goyalwrote “Top 10 most intelligent people on Earth” in Jagran Josh.
- “Who Are the Smartest People in the World?” was written in Mindflash.
- Fiona MacDonald wrote “This Controversial Infographic Lists The 10 Smartest People in The World” in ScienceAlert.
- “The Story of the Smartest Man Who Ever Lived and Why You Haven’t Heard of Him” was written in BrightSide.
- “13 Most Intelligent People In The History Of The World” was written in FinancesOnline.
- Lisa Kremer wrote “The Smartest Person In the World Refuses To Be Trapped By Fate” in Do It.
- Dina Spector and Shlomo Sprung wrote “The 16 Smartest People on Earth” in Yahoo!Finance.
- Rachel Seigel wrote “45 Brainy Facts About The World’s Smartest People” in Factinate.
- Maria Gabriela wrote “Top 10 Smartest People 2019” in Strangelist.
[1] Its main page states: “Catholiq is exclusive 99.9% high IQ society founded in 2017, on Pentecost. Catholiq is open to Christian individuals of all denominations who have an Intelligence Quotient in the top 99.9% of the general unselected adult population (I.Q. 147 sd15). Membership or participation in Masonic and Occult associations is forbidden for members of Catholiq.”
Its President and Founder is Domagoj Kutle. Its vice presidents are Dalibor Marincic, Kirk Raymond Butt, Philip Power, Patrick O’Shea, Mislav Predavec, Stephan Wagner Damianowitsch, Iakovos Koukas, and Thomas Hally.
[2] Footnote [9] of “Second Pass of the World Intelligence Network 3.13-4.8 Sigma Societies” states:
Some of its listed members and qualifiers, and/or contributors (running back to early 2000s) to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic in the past several years include Werner Couwenbergh, Marcel Feenstra, YoungHoon Kim, Kevin Langdon, Richard May or “May Tzu,” Daniel Shea, Jeff Ward, Rick Rosner, Ken Shea, Mark Kantrowitz, Chris Cole, Marilyn vos Savant, John H. Sununu, (the late) Solomon W. Golomb, Brian Wiksell, Chuck Sher, David Seaborg, Kevin Kihn, Jeffrey Matucha, James Kulacz, Jadzia Bashir, Tal Brooke, Rex Hubbard, Ray Faraday Nelson, Andrew Beckwith, Sam Thompson, Ruediger Ebendt, Carl Masthay, David Minster, Miriam Berg, Darien De Lu, Howard Schwartz, Jay Wiseman, Marcel Feenstra, Ron Yannone/Ronald M. Yannone, Wallace (Dusty) Rhodes/Wallace Rhodes, Bob Griffths, Richard Badke, Tal Brooke, Richard Ruquist, Charles Schwartz, Garth Zietsman, Michael Edward McNeil, R. Fred Vaughan, Patt Wilson McDaniel, Brian Schwartz, Chris Harding, Joseph Chieffo, Albert Clawson, Dale Adams, Tom Hutton, Rev. Dr. George Byron Koch, Ian Williams Goddard/Ian Goddard, Frank Nemec, Daniel Heyer, Robert Dick, Karyn Huntting Peters, A.W. Beckwith, Valerie Zukowski, Michael C. Price, Glenn Morrison, Glen Wooten, Edward O. Thorp, Lenore Langdon, Nicholas C. Hlobeczy, John Ostendorf, Dean Inada, Christopher Harding, Lee, Charles W. Trigg, Joe Griffith, Myrna Reid Grant, GFS, NPR, Fred Metcalf, Paavo Airola, David Niven, John Burrows, Joe Griffith, Eugene Jackson and Adolph Geiger, Alfred S. Posamentier and Ingmar Lehmann, Ed Harshman, Des MacHale, Paul Sloane, Dai Takeuchi, Linda S. Gottfredson, Neil J. A. Sloane, John J. Watkins, Nancy Melucci, Marcus Hanke, N. E. Genge, Joe Griffith, Rand Lewis, Arthur S. Hulnick and Oleg Kalugin, Stephen J. Spignesi, Joey Green, Laura Bush, Nadya Labi, Jill Perry (Caltech Media Relations), Robert W. Allen, Lorne Greene, and George Henry Moulds, Patric Hadenius, Betsy Hills Bush, Rhonda Hillbery, James Bamford, Don C. Johnson, Ellen Simon, Don Walsh, Bryan Curtis, Michael Holt, H.W. Corley, J. R. O’Neil, Michael Erard, Holbrook L. Horton, Lewis R. Aiken, Jean Kumagai, Jim DeBrosse, Colin Burke, Ron Knott, Gerald E. Bergum, David von Drehle, Layman E. Allen, Russell Ash, Joseph S. Madachy, Albert Frank, Mac Anderson, Rob Fess, Jerzy Luberda, Yaron Givli, Bill Corley, Miodrag Petkovic, Eugene Ehrlich, Albert Frank, Brian Schwartz, Chris Langan, Jeffry R. Fisher and Karen Ferrara, Nikos Lygeros, Gary Sockut, Grady Tower, Jim Ferry, Mike Hess, Sol Waters, Charles Petrizzi, Charles Tart, Robert Low, Miriam Berg, Hank Pfeffer, Celia Joslyn, James Randi, Darryl Miyaguchi, Paul Cooijmans, Bob Park, Celia Manolesco, Paul Maxim, Cyril Edwards, Anthony Robinson, Ludmilla Stukalina, Melih Yalcinelli, Robert Hannon, William Sharp, Alan Aax, Peter Schmies, H. Scott Morris, Pete Pomfrit, LeRoy Kottke, D.H. Ratcliffe, Clive Price/Mike Price/ M. C. Price, Norman Hale, Marcel Feenstra, Kevin L. Schwartz, Philip Bloom, Geraldine Brady, Anthony J. Bruni, Chris Cole, Robert Dick, George Dicks, Eric Erlandson, Marcel Feenstra, James D. Hajicek, Ron Hoeflin, Kjeld Hvatum, Johan Oldhoff, A. Palmer, Dr. P. A. Pornfrit, Carl Porchey, Keith Raniere, Steve Sweeney, S. Woolsey, Jeff Wright, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Jeffrey Wright, M.N. van der Riet, Ken Wood, Donald Scott, Marshall Fox, Daryl Inman, John Mathewson, Andrew Egendorf, Louis K. Acheson Jr., John McAdon, William H. Archer, H. Herbert Taylor, Johannes D. Veldhuis, H. W. “Bill” Corley, Arval Bohn, Donald E. Frank, Hughes Gervais, Dirk E. Skinner, Donald Scott, Ferris Alger, Carl J. Porchey, Cedric Stratton, ‘James Tetazoo,’ Phillip Bloom, Avrom A. Rosen, John Springfield, Stefan Giesecke, Ray Wise, Karl G. Wikman, Edgar M. Van Vleck, Avrom A. Rosen, William I. Hacker, William Sharp, Steve Hoberman, A. Palmer, Willy W. van Roosbroeck, Steve Sweeney, Peter Adrian Wone, William H. Archer, Jane Clifton, Bill Irvin, Grace LeMonds, Dean L. Moyer, Gina Kolata, Andy Soltis, Darlene Wade, Donald McFarlane/McFarlan, Roland S. Phelps, Robert D. Russell, Barry Kington, Eugene H. Primoff, Daniel L. Pratt, Marvin Lee, Gary H. Memovich, Joshua Taylor, Rush Eikine, Christine E. Splan, Uri Wilensky, Keith Andrew Tuson, Joseph O’Rourke, William Hacker, Leonard R. Weisberg, Sherry Haines, David W. Kelsey, Jane V. Clifton, Francis Simon, Ferris E. Alger, Laura van Arragon, Norris McWhirter, and others, probably, who I missed – with some as co-authors, article submitters, or letter writers to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic (working with the resources available). Also, some organizations republished or published materials in there, too.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/24
According to CTV News, the Roman Catholic Diocese of Saskatoon has been dealing with the sexual assault charges against one of its priests.
The Humboldt RCMP reported on “multiple incidents of a sexual nature” stated to them. 45-year-old Father Anthony Tei Atter has been charged with sexual assaults. Within the Criminal Code, he would be charged with sexual interference alleged to a person under 16 years of age.
The parishes of St. Ann, St. Anthony, and St. Gregory, are under the responsibility of Fr. Atter. The Roman Catholic Diocese of Saskatoon learned of the charges and released a statement.
They stated, “As soon as the diocese learned of these charges, Fr. Anthony Atter was removed from ministry… The diocese will be cooperating fully with police on this matter, and is unable to respond to questions and comments on the case at this time, while it is under investigation and/or before the courts… The Roman Catholic Diocese of Saskatoon takes the matter of sexual abuse and serious misconduct very seriously and is committed to the care and support of victims of sexual abuse.”
Based on reportage from the RCMP, the incidents occurred between September 1 and November 4 of 2020. The only incidences investigated were the ones reported to the Humboldt RCMP at the time of the recent reportage.
Fr. Atter will appear before the Provincial Court on March 22, 2021. No details have been released about the victim, so as to protect identity.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/24
Homeopathy is a natural system of medicine that
uses highly diluted doses of substances to stimulate the body’s own healing
mechanism to promote health.
The use of homeopathic medicines – popularly known
as remedies – is based on the discovery that natural substances are capable of
curing the same symptoms that they can cause. By studying the symptoms
that develop when a healthy person tests or “proves” a remedy, homeopaths can
determine which symptoms the remedy is capable of curing. This is called
the Law of Similars or “like cures like.”
A simple example of this principle can be seen
with the common onion. Slicing an onion can cause symptoms of burning and
watery eyes, as well as sneezing and a runny nose. Many hayfever
sufferers with symptoms of burning, watery eyes, sneezing, and runny nose have
found dramatic relief after taking homeopathic Allium cepa (the remedy made from red onion). Thus the
substance that can cause symptoms can, as a remedy, also cure them.
– Canadian Society of Homeopaths, “What is Homeopathy?”
After assessing more than 1,800 studies on homeopathy, Australia’s National Health and Medical Research Council was only able to find 225 that were rigorous enough to analyze. And a systematic review of these studies revealed “no good quality evidence to support the claim that homeopathy is effective in treating health conditions.”
The Australian study, which is the first position statement relying on such an extensive review of medical literature, strikes the latest blow at a 200-year-old alternative treatment developed by a German physician with “no interest in detailed pathology, and none in conventional diagnosis and treatment.” The Washington Post reports that the study’s authors are concerned that people who continue to choose homeopathic remedies over proven medicine face real health risks—including the nearly 4 million Americans who use homeopathic “medicines.”
– Erin Blakemore, “1,800 Studies Later, Scientists Conclude Homeopathy Doesn’t Work”
Over the weekend, hundreds of skeptics in more than 25 countries took megadoses of the remedies to demonstrate they do nothing. It was the second annual event organized by the 10:23 Campaign. One bunch in West Virginia took 1 million times the recommended dose of a homeopathic sleep remedy and didn’t die — or even fall asleep.
Now, there’s a $1 million challenge on the table to makers of homeopathic remedies from magician and professional skeptic James Randi. If a rigorous double-blind, controlled study finds the remedies work better than plain water, Randi’s educational foundation will fork over the money. Check out the video for details and the other part of his challenge to retailers to label the remedies accurately.
– Scott Hensley, “Homeopathic Medicine Overdosers Survive Unscathed”
Certain homeopathic products (called “nosodes” or “homeopathic immunizations”) have been promoted by some as substitutes for conventional immunizations, but the U.S. Centers for Disease Control and Prevention says there’s no credible scientific evidence to support such claims. The National Center for Complementary and Integrative Health (NCCIH) supports the Centers for Disease Control and Prevention’s recommendations for immunizations/vaccinations.
– National Center for Complementary and Integrative Health, “Homeopathy“
Homeopathy is a “treatment” based on the use of highly diluted substances, which practitioners claim can cause the body to heal itself.
A 2010 House of Commons Science and Technology Committee report on homeopathy said that homeopathic remedies perform no better than placebos (dummy treatments).
The review also said that the principles on which homeopathy is based are “scientifically implausible”.
This is also the view of the Chief Medical Officer, Professor Dame Sally Davies…
…There’s been extensive investigation of the effectiveness of homeopathy. There’s no good-quality evidence that homeopathy is effective as a treatment for any health condition.
– United Kingdom National Health Service, “Homeopathy”
Chief among medical ignorance comes homeopathy. The descriptions from a legitimate source endorsing of homeopathy provides an overview of the practice proposed as medical, at the top. The further descriptions from legitimate medical authorities present the opposing position.
Something to which individuals aim for some medical care. They’re people in need. They’re people sincerely searching for help with a medical ailment. The question raised by legitimate authorities on this particular health matter: Does homeopathy work?
Based on the substantive research in Australia (and elsewhere), and through the official statements made public by major organizations, homeopathy fails to pass the same medical standards of evidence as others proposed.
So, why is homeopathy pervasive? As it turns out, the answer isn’t complicated, it’s something entirely parochial, common, and unfortunate. People desiring some medical assistance in times of normal medical concern and extreme health distress will pursue alternative treatments.
Those treatments, over time, become a norm of practice for individuals concerned about personal health. Now, in Canadian society, homeopathy is pervasive; in British Columbia, and in Township of Langley, it is in many places, too. Something with the same efficacy and power of prayer, which is to state: None.
Five sets of homeopathic centres, practitioners, or places incorporative the homeopathic remedies appear present in British Columbia alone. These are items needing tackling because this is one of the most obvious failed practices in the world, as with the example of the individuals taking ‘overdoses’ of homeopathic remedies as a skeptic test.
These don’t work. With the principle of the more diluted the substance, then the more effective the substance, it, in some manner, inverts the idea of modern science. More of a substance in, for example, a vaccine helps with the delivery of an innocuous version of a virus for the body to build immune resistance to the virus.
Which is to say, vaccines work. Homeopathy, by this deduction, does not work. Now, in a preliminary search, five sets were found to endorse homeopathy in the province. As follows, these five sets.
The first set: Vitale Homeopathy, Vancouver Centre for Homeopathy, Haney Homeopathy Clinic, Little Mountain Homeopathy, Zettl Homeopathy Vancouver, Rising Sun Homeopathy, Vancouver Homeopathic Academy Ltd., Ethos Sante Homeopathy and Mineral Therapy, Healing with Homeopathy, Bless Homeopathy Clinic, White Rock Homeopathy Clinic, Amie’s Homeo Care (Homeopathic Doctor), Natural Homeopathic Solutions Inc., Canadian Homeopathic Clinic, Pacific Homeopathic Clinic, Healing Solutions & Homeopathy, Aggarwal Health & Wellness Centre, Pure Healing With Homeopathy, Lifecare Homeopathy, and Qasim’s Homeopathic Clinic.
The second set: Serenity Homeopathic Clinic, Capilano Homeopathy (North Shore and Burnaby locations), Trinity Homeopathy Clinic, Ryan Carnahan (Homeopathy), Action Homeopathy, Arnica Homeopathy Centre, Gary Manngat’s Holistic Health Restoration Centre, Lauren Trimble Homeopathy, Restore Homeopathic Clinic, Scott Homeopathic Clinic, Dr. Flores Luis, Optimum Health Homeopathy, Sidhu Homeopathic Clinic, Anke Zimmerman, BSc, FCAH, Classical and Modern, Colin Gillies, Cynthia Shepard Homeopathy, Okanagan Centre for Homeopathy, Family Health Clinic: Naturopathic Medicine and Midwifery Care, Integrated Health Clinic, and Dr. Jiwani Naturopathic Physician Surrey.
The third set: Shuswap Homeopathy Clinic, Opti Balance, Shuswap Homeopathy Clinic, Reviviscent Health, Dr. Heathir Naesgaard, Naturopathic Doctor, H&W House – Acupuncture, Herbs & Homeopathy, Dr. Martin Kwok, ND, Dr. TCM, Dinas Homeopathic Clinic, Surlang Medicine Centre Pharmacy, Jericho Integrated Health Clinic, Practice for Homeopathy, Dr. Jennifer Doan, ND, HOM, RAc., Barbara Gosney (Homeopath), Pangaea Clinic of Naturopathic Medicine Inc. (Dr. Eric Chan & Dr. Tawnya Ward), Richmond Alternative Medical Clinic, Dr. Tonia Winchester, Nanaimo Naturopathic Doctor, Hemkund Remedies Inc., Dr. Tasneem Pirani-Sheriff, ND, Dr. Peter Liu, ND, and Longevity Compounding Pharmacy.
The fourth set: Dr. Penny Seth-Smith, East to West Holistic Pharmacy, Be Well Now Centre for Bowen Technique, Seraphina Capranos, Electra Health, Northern Centre for Integrative Medicine, Broadway Wellness, Finlandia Pharmacy & Natural Health Centre, Euphoria Natural Health, Gibsons Chiropractic, Health and Wellness Centre, Hummingbird Naturopathic Clinic, Be Well Now Centre for Pain & Chronic Disease, Dr. Lise Maltais, Pharmasave Elgin, Coast Therapy, Aaronson’s Compounding Pharmacy, Dr. Michael J. Foran, DC, DCCJP, Animals Body Mind Spirit, Lani Nykilchuk, ND, and Dr. Melissa Carr, Registered Dr. TCM.
The fifth set: Dr. Megan Kimberley, Naturopath, PURA, Transformative Health, Thompson Valley Naturopathic Clinic Inc., Dr. Michael Smith, Kamloops Naturopathic Clinic, Vital Energy Homeopathy, Remedy (Homeopathic Pharmacy), Balance Natural Health Clinic, Dr. Lawrence Brkich, Dr. Michael Tassone, ND, MOVE Therapies, Harpaws Holistic Veterinary Services, The Sppagyricus Institute, and Medpure Natural Pharmacy.
The tragedy is two-fold in the practice of and endorsement of homeopathy. On the one hand, it proposes something efficacious as if it was, when it is known, scientifically and on principle, not to function as hypothesized.
Yet, it is widely available, even pervasive. This nature of homeopathy as a fraudulent is not only a fact about it; it’s a commonly repeated and spread falsehood throughout the province. It should be questioned, dismantled, and dismissed ubiquitously in the province, because it wastes the public’s hope and confused fake medicine, homeopathy, with real medicine, non-alternative medicine.
Furthermore, it is a waste on people’s money. So, not only wasting people’s hopes in regards to a functional medical technology, which isn’t; it’s, as well, wasting time and money on the potential to spend on proper treatment if truly ill.
These treatments can be expensive as another formulation of waste. It’s a travesty medical authorities do not explicitly not simply regulate that which does not work, but ban it, because of false advertising in any way, shape, or form. It doesn’t work, never has, not only on principle, but according to the legitimate medical authorities and the systematic reviews of the literature.
Our province can and should take a lead in directly combatting pseudoscience and pseudomedicine, as it is an ignorance-creeping in the areas of sensitive parts of life – health and wellness.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/22
Naturopathic medicine is a distinct primary health care system that blends modern scientific knowledge with traditional and natural forms of medicine. It is based on the healing power of nature and it supports and stimulates the body’s ability to heal itself. Naturopathic medicine is the art and science of disease diagnosis, treatment and prevention using natural therapies including: botanical medicine, clinical nutrition, hydrotherapy, homeopathy, naturopathic manipulation, traditional Chinese medicine/acupuncture, lifestyle counselling and health promotion and disease prevention. – Canadian Association of Naturopathic Doctors
Naturopathy is a cornucopia of almost every quackery you can think of. Be it homeopathy, traditional Chinese medicine, Ayurvedic medicine, applied kinesiology, anthroposophical medicine, reflexology, craniosacral therapy, Bowen Technique, and pretty much any other form of unscientific or prescientific medicine that you can imagine, it’s hard to think of a single form of pseudoscientific medicine and quackery that naturopathy doesn’t embrace or at least tolerate. – Dr. David Gorski
Naturopaths claim that they practice based on scientific principles. Yet examinations of naturopathic literature, practices and statements suggest a more ambivalent attitude. NDhealthfacts.org neatly illustrates the problem with naturopathy itself: Open antagonism to science-based medicine, and the risk of harm from “integrating” these practices into the practice of medicine. Unfortunately, the trend towards “integrating” naturopathy into medicine is both real and frightening. Because good medicine isn’t based on invented facts and pre-scientific beliefs – it must be grounded in science. And naturopathy, despite the claims, is anything but scientific. – Scott Gavura (Science-Based Medicine)
Naturopathic training does not prepare them to be primary care physicians. Their profession is not science-based, does not have a science-based standard of care, and is largely a collection of pseudoscience and dangerous nonsense loosely held together by a vague “nature is always best” philosophy.
This is one of those situations where most people will not believe that the situation can be as bad as it really is. This is similar to when I describe to people, who are hearing it for the first time, what homeopathy actually is. They usually don’t believe it, because they cannot accept that something so nonsensical can be so widespread and apparently accepted in our society. The same is true when I tell people about the core chiropractic philosophy of life energy (at least for those chiropractors who have not rejected their roots), or about what Scientologists actually believe.
One common reaction is the “no true Scotsman” logical fallacy. Defenders will insist that what we are describing is the exception, and that a “real” naturopath is not like that. Obviously there will be a range of practice (especially since there is no standard), but the pseudoscientific treatments that make up naturopathy are not the exception. They are at the core of their education and their philosophy. – Dr. Steven Novella
“Naturopathic medicine” is an eclectic assortment of pseudoscientific, fanciful, and unethical practices. Implausible naturopathic claims are still prevalent and are no more valid now than they were in 1968. – Kimball C. Atwood
Naturopathic medical school is not a medical school in anything but the appropriation of the word medical. Naturopathy is not a branch of medicine. It is a combination of nutritional advice, home remedies and discredited treatments… Naturopathic practices are unchanged by research and remain a large assortment of erroneous and potentially dangerous claims mixed with a sprinkling of non-controversial dietary and lifestyle advice. – The Massachusetts Medical Society
Naturopathy[1] is, and always has been, a declaration of pseudoscience and pseudomedicine mixed together with truism dressed-up in cheap makeup to appear legitimate, respectable, even advanced and modern, and real, as per the first statement at the top in contrast to reliable and respected voices following it. Ignorance in a tutu is still ignorance.
It’s not an alternative way of knowing, a different form of medicine, or a novel line of thought. It’s not cheaper than medicine because real medicine works on the cases needing it and, therefore, utilize the finances of patients properly, i.e., effectively.
Naturopaths are not doctors, medical doctors, or real MDs. By peddling nonsense as sensible, they harm the public good and, thus, become a negative force in society, as purveyors of illegitimate practice. Why deal a light critique to individuals harming public in the most important areas of life, for example, medical care or health?
In turn, as self-proposed practitioners for the betterment of the health of the public, they detract attention and legitimacy away from real medical doctors, real medicine, in addition to the finances of the public. If alternative medicine became effective, then it would become non-alternative medicine, also known as medicine. So, what’s the point of it, in the first place?
As noted in “Freethought for the Small Towns: Case Study,” “Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution,” “Making a Buck as a Mountebank – Astrologers, Mediums, and Psychics,” “The Message of William Marrion Branham: Responses Commentary,” “The Fantastic Capacity for Believing the Incredible,” religious fundamentalism, pseudoscience, and pseudomedicine, play off one another, as gullibility in the pulpit informs gullibility in the wellness marketplace, and vice versa.
One ignorance feeds into another. Whether in the local Township of Langley or in the wider province of British Columbia, even in small towns including Fort Langley, this is the nature of the pseudoscience and pseudomedicine landscape. Bad people, even thinking themselves good, bilk the public earning good money, even bad money or minimum wage income.
These individuals and, more fundamentally, fraudulent practices, should be combatted directly, even at the legislative level as they have been enforced in countries like the United States largely through legislative efforts. Why such a directed effort at legislation rather than randomized double-blind trials? Let me know how those homeopathic studies turn out.
In British Columbia, widely, when you do a search, you can find more than 100 places, so associations, colleges, clinics, centres, integrative clinics, medical centres, practitioners, and so on. All devoted to a pseudoscientific practice within one province. All either harming the bank accounts through fraudulent practices, or, potentially, harming the public.
Personally, they should not be able to operate in British Columbia generally, or in the Township of Langley in particular. It’s easily viewable as a wide range of pseudomedicine postulated as real medicine while without proper medical credentials, only fake qualifications, as in ‘real’ to the fake medicine while fake to the real medicine.
There’s a large number of practitioners and clinics of naturopathy, including associations, colleges, and institutes, such as the College Of Naturopathic Physicians Of British Columbia and the BC Naturopathic Association/BCNA.
It’s a – literal – zoo with the number of them. In a general search of the Canadian province of British Columbia, one set includes Dr. Janine Mackenzie ND, Abby Naturopathic Clinic: Dr. Cristina Coloma ND, Horizons Holistic Health Clinic, Edgemont Naturopathic Clinic, Boucher Naturopathic Medical Clinic, Dr. Aggie Matusik, Integrative Naturopatic Medical Centre, Dr. Marisa Marciano, ND, Dr. Melanie DesChatelets ND, Vitalia Naturopathic Doctors Vancouver, Dr. Grodski – White Rock Naturopathic, Dr. Lindsey Jesswein, ND, Noble Naturopathic, Local Health Integrative Clinic, Dr. Carlson-Rink C., Dr. Andrea Gansner Naturopathic Physician, Dr. Lorne Swetlikoff, BSc.,, ND, Polo Health + Longevity Centre, A New Leaf Naturopathic Clinic, Dr. E. D’Souza-Carey, ND – Family Health Clinic.
Another, second set includes Family Health Clinic: Naturopathic Medicine and Midwifery Care, Integrated Health Clinic, Dr. Jiwani, Naturopathic Physician Surrey Clinic (Not Vancouver) Autoimmune Weight Loss, Dr Andrew Eberding Naturopathic Doctor, Boucher Institute of Naturopathic Medicine, Meditrine Naturopathic Clinic, Vancouver Naturopathic Clinic, Selkirk Naturopathic Clinic, Cross Roads Naturopathic clinic, OZONE THERAPY BC: Dr. Walter Fernyhough, Dr. Allana Polo N.D Polo Health + Longevity Centre, Pangaea Clinic of Naturopathic Medicine Inc, Dr Eric Chan, Dr Tawnya Ward, Dr. Rory Gibbons, Naturopathic Physician, Dr. Caroline Coombs Naturopathci Doctor, Dr. Brian Gluvic, Kitsilano Naturpathic Clinic, Agency Health, and Richmond Alternative Medical Clinic.
There there’s the third set with Arc Integrated Medicine – Delta & Surrey Naturopathic Doctors, Dr. Kali MacIsaac, Naturopathic Doctor, Aspire Naturopathic Health Centre – Naturopath North Vancouver – Dr. Emily Habert, ND, Dr. Hal Brown, Red Cedar Health Ray Clinic, Lonsdale Naturopathic Clinic, Metrotown Naturopathic and Acupuncture, Yaletown Naturopathic Clinic, Flourish Naturopathic, Northshore Naturopathic Clinic, and Dr. Jonathon F. Berghamer.
The fourth set includes Dr. Scarlet Cooper, ND., Dr. Terrie Van Alystyne, Naturopathic Physician Whistler, Butterfly Naturopathic, Dr. Jason Marr, ND: Naturopathic Doctor, Peninsula Naturopathic Clinic, Dr. Karen Fraser, Yaletown Integrative Clinic, Serenity Aberdour ND – Horizon Naturopathic Inc, Dr. Tasneem Pirani-Sheriff, ND, Avisio Naturopathic Clinic & Vitamin Dispensary, Dr. Robyn Land, Naturopathic Physician, Springs Eternal Natural Health, Dr. Alaina Overton, Cornerstone Health Centre: Maryam Ferdosian, ND, Dr. Kim McQueen, BSc, ND, Dr. Safia Kassam, and Restorative Health.
The fifth set of them include Dr. Esha Singh, ND, Dr. Bobby Parmar Naturopathic Doctor, Lansdowne Naturopathic Centre, West Kelowna Integrative Health Centre, Dr. Shalini Hitkari, ND, Dr. Jolene Kennett, Naturopathic Doctor, Dr. Karina Wickland, ND, Dr. Phoebe Chow – Lumicel Health Clinic, Dr. Maltais Lise, Vitality Wellness Centre, Dr. Lisa Good, ND, Dr. Heidi Lescanec, ND, Dr. Rod Santos, ND, Inc., West Vancouver Wellness Centre, Dr. Kully Sraw, Naturopathic Physician, Juniper Family Health, Dr. Peter Liu, ND, Garibaldi Health Clinic, Dr. Kayla Springer, ND, and Dr. Donna Ogden, ND, MSc, Naturopathic Doctor.
The sixth – yes, there’s more – set includes Dr. Cortney Boer, ND, Burnaby Heights Integrative HealthCare Inc., Dr. Amelia Patillo, ND, Jamie Sculley, Dr. Ewing Robert J., Central Park Naturopathic Clinic, Dr. Kira Frketich, Living Wellness Centre, Dr. Jennifer Brown, ND, Dr. Randi Brown – Naturopathic Doctor, West Shore Family Naturopathic Ltd., Rejuv-Innate Naturopathic Clinic-Dr. Jamie Gallant, Dr. Tonia Winchester, Nanaimo Naturopathic Doctor – Tonic Naturopathic, NaturopathicVictoria.net, Fourth and Alma Naturopathic Medical Centre, Cheam Wellness Group, Maureen Williams, Dr. Meghan Dougan, ND, Dr. Brittany Schamerhorn, ND, and Dr. Jenna Waddy.
The seventh – almost there – set includes Inner Garden Health, Dr. Brit Watters, ND, Dr. Laruen Tomkins, ND, The Natural Path Clinic Inc., Elizabeth Miller, Dr. Jennifer Moss – Naturopathic Physician, Dr. Penny Seth-Smith, Seeded Nutrition, Northern Centre for Integrative Medicine, Aqua Terra Health, Dr. Kelsea Parker, ND, Maple Ridge Naturopathic Clinic, Newleaf Total Wellness Centre, Vitality Integrative Health, Dr. Orissa Forest, BSc, ND, Acacia Health – Dockside, Dr. Megan Kimberley, Naturopath, Dr. Landon McLean Healthcare, Back to Our Roots Indigenous Medicine, and N.A. Hemorrhoids Centre.
The eighth set is Legacies Health Centre, Kelowna Naturopathic Clinic, Marseille’s Remedy – Traditional Oil Blend, Lani NYkilchuk, ND, Dr. Heather van der Geest, ND, Hummingbird Naturopathic Clinic, Dr. Elli Reilander, ND, BodaHealth, The Natural Family Health Clinic, Dr. Chelsea Gronick, Naturopathic Doctor, Dr. Carla Cashin, ND, Dr. Karen McGree, Saffron Pixie Yoga & Naturopathy, Wild Heart Therapies and Farmacy, Dr. Andrea Whelan, Well+Able Integrated Health LTD., Dr. Kim Hine, ND, Dr. Graham Kathy, Dr. Emily Freistatter, Naturopathic Doctor, Inner Garden Health.
The ninth set is Dr. Emily Pratt, BSc, ND, Inc., Life Integrative, Dr. Michael Tassone, ND, Harbour Health: Massage Therapy, Physiotherapy, Chiropractor, Naturopath, Broadway Wellness, Spokes – Clinical Naturopathy, Dr. Fulton Lynne, Electra Health, Dr. Macdonald Deidre, Ray Lendvai Naturopathic Physicians, Dr. Maryam Ferdosian, ND, Yinstill Reproductive Wellness, Prajna Wellness, Fountain Wellness & Physiotherapy, Qi Integrated Health, Paradigm Naturopathic Medicine, Apex Chiropractic Coquitlam, Kamloops Naturopathic Clinic, Dr. Carmen Anne Luterbach, and Dr. Mar Christopher.
The final and tenth set is Dr. Lawrence Brkich, The Phoenix Centre, Cave Cure & Therapies, Twisted Oak Holistic Health, Coast Therapy Maple Ridge, Balance Natural Health Clinic, Dr. Theresa Camozzi, ND, BC Pulse Therapy, Naramata Lifestyle Wellness-Best Naturopathy, Meditation, Weight Management Centre Okanagan, Acubalance Wellness Centre, Ltd., Dr. Milanovich David, Catalyst Kinetics Group, and Dr. Kimberly Ostero, BSc., ND, and Kontinuum Naturopathic Medicine, Inc.
The obvious benefit in these titles compared to the astrologers, mediums, and psychics, is the appearance of professionalism, while, in a mysterious manner, acquiring an entire reputation based on a fallacious premise, pseudomedicine, in addition to a false title.
It’s less turtles, turtles, turtles, all the way down, and more falsehoods all the way down, and to the top. People with all the accoutrement of the professional and medical world while, in fact, lacking the substance, the content, and so mimicking, or parroting, the forms and stylings of them.
A shame, a scandal in the province, a waste of the public’s dime, a tax on the wellbeing of the province as a whole because real medicine exists, and ignorance without proper medical bases, while idiotic in its proposition and imbibing by the general public. Everyone’s to blame here; while, some are more culpable than others.
This shows both a failure in critical thinking on the part of the public, individuals entering into the schools for training, and a firm action on the part of the proper authorities to regulate public health in such a manner as to delegitimize failed philosophies from the 1800s proposed as modern medicine.
As stipulated, succinctly, by the skeptic Wiki, RationalWiki, the titles of ND in British Columbia naturopaths and naturopathic physicians, self-proclaimed, as in Naturopathic Doctor, does not mean a doctor, a physician, or a medical doctor.
These titles, ND, remain false proclamations of credentials and qualifications, by and large, rejected by both mainstream medicine and mainstream science. These are a manner in which to attempt to co-opt the earned legitimate legacy of modern medical science and modern science, as per credentials, e.g., MD, with illegitimate pseudoscience and pseudomedicine.
In fact, the issue in North America is widespread, as stated by RationalWiki, in “Alternative Medicine Education,” “…there are actually 7 accredited institutions in North America that award this degree (as of 2012), 5 in the United States (Bastyr University, National College of Natural Medicine, National University of Health Sciences, Southwest College of Naturopathic Medicine and University of Bridgeport College of Naturopathic Medicine) and 2 in Canada (Boucher Institute of Naturopathic Medicine, and Canadian College of Naturopathic Medicine). For those who want a shorter route, it is also widely available from diploma mills.”
These individuals will use the title of “Dr.” If you don’t believe me, then I would propose looking at the ten sets above. How often does the use of the term ‘Dr.” get used in the public face of the institutions?
Next, we can ask about the private face. How many? How often? It is probably more, and more forcefully, because “Dr.,” rightfully, earned the title because the education is more difficult and the positive effects on society far more great.
That which was known as health fraud in prior generations through consistent efforts continues to be regarded more as medicine rather than ‘medicine.’
It should be halted, deconstructed, and shown for its farcical foundations and direct, and indirect, harms on the public.
[1] Even Wikipedia, as a minor resource, it states:
Naturopathy or naturopathic medicine is a form of alternative medicine that employs an array of pseudoscientific practices branded as “natural”, “non-invasive”, or promoting “self-healing”. The ideology and methods of naturopathy are based on vitalism and folk medicine, rather than evidence-based medicine (EBM). Naturopathic practitioners generally recommend against following modern medical practices, including but not limited to medical testing, drugs, vaccinations, and surgery. Instead, naturopathic practice relies on unscientific notions, often leading naturopaths to diagnoses and treatments that have no factual merit.
Naturopathy is considered by the medical profession to be ineffective and harmful, raising ethical issues about its practice. In addition to condemnations and criticism from the medical community, such as the American Cancer Society, naturopaths have repeatedly been denounced as and accused of being charlatans and practicing quackery.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/21
Dr. Carolina Cristina Alves is a Joan Robinson Research Fellow in Heterodox Economics at Girton College at the University of Cambridge, a co-founder of Diversifying and Decolonising Economics, and an editor of the Developing Economics blog. She sits on the Rebuilding Macroeconomics Advisory Board, the Progressive Economy Forum Council and the Positive Money. This educational series will focus on Heterodox Economics with emphasis on heterodoxy, Dr. Alves’s research, the current research situation, and decolonizing economics. Here we talk about the necessity of Heterodox Economics.
Scott Douglas Jacobsen: Today, Dr. Carolina Alves joins us. She is the Joan Robinson Research Fellow in Heterodox Economics at Girton College at the University of Cambridge. This educational series focuses on the subject matter of Heterodox Economics covering the expertise of Dr. Alves. We will emphasize heterodoxy regarding economics, where mainstream economics becomes ‘homodox economics,’ the broad strokes of Dr. Alves’s research, the current developments or situation in Heterodox Economics, and then aspects of decolonizing economics. To begin today, when an individual enters into the field of economics, what is economics?
Dr. Carolina Christina Alves: Economics as a discipline has had many definitions through time. These definitions, often, understood economics as a discipline concerned with the creation, appropriation, and distribution of wealth, where the social and political contexts were of equal concern to economists. However, as the discipline evolved, we saw growing debates around what economics is, with tensions, for example, related to the scientificity of economics and its normative and positive aspects.
It was not until 1932, with Lionel Robbin’s An essay on the Nature and Significance of Economic Science, when the profession seemed to head to an agreement on the definition of economics. With a view understanding that the technical condition of production and the history of the social construction of the ‘means’ are not directly part of the occupation of an economist, Robbins argues economics is “the science which studies human behaviour as a relationship between [given] ends and scarce means which have alternative uses.”
Robbins’ definition of economics is widely used and accepted. Thus, nowadays, there seems to be no doubt that economics narrowed down to studying human behaviour in the distribution of scarce means, with a focus on market analysis and choices.
Jacobsen: Following from the previous question, how is this considered mainstream or ‘homodox’ economics, henceforth economics or orthodox economics? “Orthodox economics,” in this sense, is descriptive, not pejorative. It is the mainstay of economics.
Alves: Modern economics, or what we call orthodox economics, is about studying human interaction mainly through markets, where markets are theorized as being about the interaction between demand and supply, with equilibrium as a central concept and enduring reliance upon methods of mathematical modelling. This approach went to become ‘the mainstream economics,’ as it is the main and widely taught and researched approach.
An important point here is that the definition of economics cannot be separated from the methods and methodology used by economists. It is not a coincidence that Robbin’s Essay paved the way for a decade where economic methodology would be widely questioned. Engagements with Robbin’s Essay focused on issues of economic theory versus empirical analysis, how economic theory is to be conceived, and the role of ethics in economics. It is not a coincidence either that Robbin’s definition came to ‘stay.’ As Backhouse and Medema (2009) argue, insofar as the Robbinsian conception deals with the influence of scarcity and human behaviour, it becomes an analytical definition. As a consequence, it allows for regularities and the homogeneity of the market economy. For Wootton (1938), a fierce critic of Robbins’ definition, it is like if all market processes ought to have a certain objectivity comparable to the regularities of the natural world, so that changes in the market can be predictable and show uniformity – not being subjected to ‘arbitrary caprice.’
For this reason, Robbin’s definition fitted very well to a familiar argument dating back to Walras’ and his idea that economics would gradually evolve into a scientific discipline similar to hard sciences, with economic laws being rational, precise, and as incontrovertible as the laws of astronomy. With a trend drifting economics towards a more inductive approach, largely limited to understanding social behaviour through the lens of equilibrium solution of mathematical models, the scientificity brought by Robbins wrapped in the ideas of equilibrium and generalization about human behaviour represented a happy – albeit some may argue unnatural – marriage that has since then flourished and become stronger.
There were many events in the last century that contributed to strengthening this marriage, which could be summaries in terms of a formalization and also uniformization of the economics profession since the 1950s. In this process, not only economics became apolitical and ahistorical, but also economists uncritically accepted the standard choice of taking market equilibrium and human rationality as the starting point of their analysis. This context led to the definition of orthodox economics mentioned above and to an increasing number of economists thinking of themselves as modellers, ‘simplifying’ reality through models and invoking the necessary assumptions regarding equilibrium, representative agents, and optimisation (see also Alves and Kavangraven, 2020).
Jacobsen: What made Heterodox Economics come forward into the fray of economics discourse?
Alves: Heterodox Economics, in the modern sense used, can be traced back to the 1960s; although not many economists, at the time, would not put their hands up and call themselves heterodox economists. The 1960s and 70s experienced the developments mentioned in the previous questions as a gradual and constant exclusion of theories and economists whose intellectual traditions did not lie within what would become orthodox economics. From institutional, evolutionary, and feminist economics to Marxian, Keynesian and structuralist economics, these years witnessed the formation of various different communities of economists who at the time were not necessarily connected or self-identified as heterodox (See Lee, 2009).
The stronger the movement narrowing down the definition and methods within economics, the greater was the need for other approaches to find a new home, institutional support. Therefore, it should not be a surprise that we see the Union of Radical Political Economy being founded in 1968, the establishment of Post-Keynesian Economics from 1970 onwards, the creation of the Council for the Development of Social Science Research in Africa (CODESRIA) in 1970, and efforts to revive and develop the Association for Institutional Thought (AFIT) in 1979.
The political, institutional, and ideological marginalization of other approaches and ways to do economics was violent; it did not take long for these communities to start claiming the need for pluralism within our profession. By the 1980s and 1990s, there was a slow integration of these various communities, which can be seen, for example, with the creation of The International Confederation of Associations for Pluralism in Economics in 1993, the Progressive Economics Forum in 1998, the Association for Heterodox Economics (AHE) in 1999 and the Society of Heterodox Economists in 2002 (See Lee 2009). Meanwhile, new heterodox organizations kept emerging, such as the European Association for Evolutionary Economics (1988) and the International Association for Feminist Economics (1992).
So, heterodox economics comes forward into the fray of economics discourse due to a battle within the profession over who defines and shapes the economics researched and taught in our field. The term is a large umbrella that will continue to expand as long as orthodox economics carries on being narrow and intolerant towards other approaches to economics.
Note, some economists like to argue: heterodox economics is everything that is not orthodox economics; it is a self-definition in terms of the other. Swiftly referring back to the etymological meaning of the word, Wikipedia or dictionaries, these scholars are adamant that no other definition is possible. This is wrong. If anything, it implies an economics that emerges as a sort of reaction to mainstream economics, which is not accurate, as approaches under the heterodox economics umbrella go way back to any coherent idea of mainstream economics.
Further, to think that heterodox economics can be defined by the negative denies agency to a rich and useful bunch of research that, quite frankly, could not care less about what’s happening in the orthodoxy of economics. Finally, in social sciences, one can only wish that concepts used to try and make sense of a word can be reduced to dictionary definitions.
Serious thought about what heterodox economics is starts with an investigation of when and how heterodox economics became a consistent and identifiable object. Two aspects stand out here: 1 – to trace back the term in history (where we look into the intellectual history of the term – how and when the term was first used and so on); and also 2 – to understand how different communities of economists started organizing themselves (that is, the sociology of heterodoxy).
In this sense, although the term heterodox economics can be traced back as far as 1863, the key point for us is that the more economics started narrowing down its methods, theory, and approaches during the last century (to then go and become essentially mathematical modelling and econometrics), the more other ways of doing economics were excluded from departments, syllabuses, funding, and journals.
These [excluded] economists essentially started looking for a home to live. That’s why the term is of crucial importance for our current historical moment. To think that the term is a mere definition of what is not is to overlook the institutional power within the discipline itself; it is to be complacent to the exclusion of many equally ‘rigorous’ and ‘legit’ economic approaches.
Jacobsen: In particular, what makes Heterodox Economics necessary for the advancement of the universe of discourse seen in homodox economics?
Alves: Pluralism of methods and ideas is key for the progress of any social science. Despite enjoying being the queen of social science, economics is not exempt from these dynamics. Mainstream economists like to argue that we are where we are because of the ‘evolution’ of economic ideas. Something like an evolutionary process where other approaches to economics were not able to survive. This could not be further from the truth, especially considering that these approaches were systematically excluded and marginalized.
Also, it is quite problematic to assume that one single approach and method is enough to understand social reality. Authors such as Colander (2009) and Coyle (2013) argue that the profession has been more open. For them, the inclusion of endogenous growth theory, behavioural and experimental economics, complexity economics, and other theoretical innovations have reduced the dominance of mainstream economics. Although this may be partially true – and, indeed, there are criticisms of economics coming from within – we have to ask ourselves two questions: 1) the extent to which these criticisms mean that economics, at the research and teaching level, became more open to different ways to do economics, to different communities of economists that are not placed within the mainstream basket; 2) the extent to which these changes also mean changes at the very core methodological assumptions and theories of orthodoxy. That is, are these changes and criticisms challenging mathematical deductivism, the idea of rational actors, selfish individuals maximizing their own interest, individuals as the units of analysis, the equilibrium state of the economic system, and so on?
Diversity of approaches and methods is necessary for our field. Both orthodoxy and heterodoxy have the same object of analysis, the economy, but their tools and assumptions are different, which can then lead to different policy recommendations, conclusions. We need a rich and vibrant intellectual environment where competing approaches allow us to see all the options available to tackle an economic problem. We need a situation where Queen Elizabeth II would not knock at the LSE door asking, “Why did no one see it coming?”, but, rather, “Why did orthodox economics not see it coming; what is the heterodoxy saying about all this?”
My brilliant co-author, Ingrid Kvangraven, whose ideas have helped and shaped most of the arguments expressed in this interview, and I have been forcefully vocal about the need to both i) acknowledge the existence of heterodox economics as a body of economists who rely on different methods and theories to analyze the economy, and ii) bring this body of economists together. This is partially a political strategy to reclaim a rightful space within departments of economics and partially a genuine attempt to open up the profession with the aim to build a more inclusive, just, and fair society.
For this reason, we have engaged in a bumpy path to look at the history of heterodox economics and these different communities of economists to try and define heterodox economics. In stark contrast with the definition by Robbins mentioned at the beginning of this interview, for us:
heterodox economics is concerned with the study of production and distribution of economic surplus, including the role of power relations in determining economic relationships, the study of economic systems beyond market relations, and the employment of theories focusing on these issues (Kvangraven and Alves 2019)
Jacobsen: Thank you for the opportunity and your time, Dr. Alves.
Alves: My pleasure! Thank you very much for inviting me.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/20
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: With this American election ongoing, what is the most striking fact of the American situation now?
Dr. Christian Sorensen: I think that the most surprising, is the fact to perceive a polarized society, between parts, that defend what I will name as individualistic rights, and that fight, as counterpart, for social rights, by voguing what for me is an integrationist society, in the sense of being one, more humane and just, not because of a liberalism ill-conceived, but because commonwealth prevails, in what I understand as the good of the people, in contrast to what would be personal good, which leads in the case of the last, to social self-referentiality, and therefore pushes to conflict, in the context of disintegration, in consequence, ultimately unable to reach synthetic terms as plausible instances, from prior antithetical premises.
Jacobsen: There have been direct restrictions and repeals of women’s reproductive rights. Mostly, this happens with male leaders. Which isn’t saying much because, most leaders in the world are male. So, maybe, a more interesting line of thought is the following question: “Why those particular male leaders, e.g., Jair Bolsonaro, Donald Trump, Recep Tayyip Erdoğan, Abdel Fattah el-Sisi, Xi Jinping, Vladimir Putin, or Rodrigo Duterte, and so on?” So, Christian, why those particular leaders?
Sorensen: What happens, is because most of these leaders are Christians, and if not, they’re close to some kind of religious fanaticism. All of them have in common, the fact of always climbing over the rights of women, since they have the will, of turning them, into what I will name the apple of discord, since they have perceived them as threats, because from the optical prism of a patriarchal society, and according to their philosophy of life, they firmly express the possibility of women to master their own body, which would imply in turn, a feminine self-sufficiency, that in time, due to an increasing disappointment, can reach to dispense with masculine need, and further carry, the loss of control over the gift of life, due to the reason, that if this logical sequence is followed, then the right to life, would be intrinsically linked to the reproductive rights of women.
Jacobsen: Looking at the consequences of the actions of these individuals, the general tale is one of oppression or suppression of the majority of the population to prevent garnering more equality with the richer minority of the population. Is it all about mammon? Have these, excluding China, highly religious countries succumbed, surrendered to both the temptation of mammon and God?
Sorensen: They have established, what I will name the eugenics of richness, since relying on different resources, that are used for mass extermination, such as it could be the current or other pandemics, which regardless of whether they have caused them or not, they have known well how to utilize these, as control mechanisms, in order to achieve said end, which ultimately is a covered expectative, for eliminating anything human, that humanely can hinder any minority of humans, especially, if they succumb to necessity, since the last would be highly threatening. Nevertheless, what’s not generally noticed, is the fact that the richest, are the only ones who place the burden and yoke, at the same time that they naively convince themselves, of being forced to bend their will, in order to subsidize subsidiarily the neighbor, meanwhile they have been artificially creating since ever, the unequal distribution for everything that could be invested, with feelings leading to the possession of something, and therefore, to the suffering associated with the state of lackness. In other words, some men have placed man, at the center of its own maelstrom and nightmare, by wanting to make him believe, that he’s fighting against the arms of giants, when actually what he has in front, are just the blades of windmills that turn. In this sense, it could be said, that minorities determine and control the destiny of the majorities, which paradoxically is exactly the opposite, of the principle that rules democracy, because in pragmatic terms, in my opinion, what occurs is that the richest, represent God in the world, and consequently, these are the ones who define, existentially speaking, the significance of desire, the object towards which it is cathected, and the goal to which it is headed. Therefore, strictly speaking, and contrary to what it’s commonly believed, it’s not the minority, who succumbs to the temptation of wealth and to God, but on the opposite, they have become God, and then, the temptation of wealth, has been placed in front of the vast majority, since when man, recognizes the existence of a reality that’s beyond the numerical unity, is when the imperiousness of necessity appears, and in consequence, is then this is what leads the majority, to fall into the idolatry of a small God, who basically is any other fellow man, to whom is given the character of omnipotence, for the simple fact of possessing what awakens the desire, but whose only need and temptation, respectively, is the need of the most needy, and their paralyzing feeling of resignation.
Jacobsen: What is the utility of international rights organizations and the United Nations now?
Sorensen: I think it depends, because the United Nations sometimes works with a quota system, that obeys to underlying political interests, which have nothing to do with their natural functions, while some international human rights organizations, also exhibit biases in favor of certain ethnic groups, which demonstrates as such, a sort of invisible bad marriage of convenience, with certain interest groups, respect to whom, they have ideological or political affinities. Under this frame of reference, I think that both fulfill what for me, would only be instrumental objectives, that are at the service of third parties, who telemetrate with an iron hand, these organizations, for placing them far away from their original missions, which in turn, derives in practical and ethical consequences, since a significant number of issues, related with the inhumane conditions of victims, who suffer the scourge of some type of oppression, remain adrift. The aforementioned, enables to state, that fundamental rights, are being constantly trampled, in front of their eyes, which means in concrete, that United Nations and international human rights organizations, are perfectly aware of everything around them, but simply they want to ignore what is happening, and act as if they weren’t knowing anything, which is the same, to say that coincidences do not exist, because when human rights violations appear everywhere, as if it were by chance, what has occured, is that these organizations, in order to follow faithfully the framework of international cooperation agreements, or to remain under the umbrella of certain cultural and religious beliefs, they actually see, out of the corner of their eye, all these catastrophes, nevertheless, they have preferred to let them pass, or directly and unfortunately, to let them pass away.
Jacobsen: What isn’t a utility in them? They are flawed organizations after all.
Sorensen: I think that the fact that these are defective organizations, in no case, makes them a cause for scandal, because like any other organization, they are made up of human beings, and therefore, are inherently imperfect, although they can progress, and then they’re perfectible, nevertheless the aforementioned, does not justify, regarding the pragmatic purposes pursued, the high level of distortions reached within their structures, which as such, is something completely different, from the fact of being defectives or useless under some aspects. In other words, what is ethically reprehensible about them, is their denialist attitude in front of abusive situations, that are linked, in my opinion, with their vested interests and secondary gains, that in some sense, allow them to get a slice of the cake, and leads these organizations, not to want to recognize nor to assume a reality, that irrefutably demonstrates, severe violations of basic human rights, which are morally and politically unacceptable, in a society that proclaims itself, to be culturally and ethically avant-garde.
Jacobsen: With the decades of embarrassment of Christian sects around the world, what will become of their image in the 2020s?
Sorensen: I think that currently, one of the difficulties that Christian sects face, in addition to being, in the particular case of the Roman Catholic Church, an extemporaneous religion, is the fact that they do not have any image, and therefore, that actually they have nothing to project of themselves anywhere, in this sense, I think that what has evolved within them, is what I will name the phenomenon of transfiguration, since there’s an absence as form of form’s negation, where there isn’t any possibility of retaining nothing within themselves, in terms of a determined generator of contents as figures, therefore Christians show, by going through supposed images, and eclipsing of senses, that is to say, the expression of something that specularly is not equivalent, because what is seen from the inside, ends up not being, what is seen from the outside, and in consequence finalizes not being nothing in absolute, in this manner, what has occurred to these sects, is that they have fallen, from their level of figurative image, because of a irreparable break point, that drives them into a process of unstoppable dissolution, which will be given, by what I’m going to denominate phenomenon of identity diffusion, since carries within them, a crisis of self-concept, and of sense of internal coherence, due to the intricate web of aberrations, in which they have been implied, and that lastly, has sealed their destiny, not only in a moral sense, but also from a gnoseological perspective, because Christian sects, have intended to confront, what for me, are essentially incompatible polarities, that along time, not only have not been able to integrate, but that they have also brought in the après quoi, with some lines of expression on their faces, which translates, as those facts have been already consummated, which ultimately means, that each time, they are more screwed and perturbated, when it comes to wanting to generate, dogmatic precepts and ethical values. In consequence, beyond the manipulative efforts, through which, Christian sects try to seek communicational strategies, for discovering conquering formulas, in order to raise a downcast image, what’s happening, is that their failure of coherence and false truths, has been internally converted, in a rupture of unity, that has thrown them, towards a dynamic of continuous deterioration, that I will name process of progressive spoiling, since by it, they’re going to continue expressing, instances of degradation, which will work as cumulative strings, that will turn them into landfills. The aforementioned means, that the more Christians try to correct their deviations, greater is going to be the intensity of these manifestations, therefore within the near future, they will hatch, due to saturation, with other signs and symptoms, which are going to obey to a second process, that I’m going to denominate, involution on behalf of the anguishing splitting.
Jacobsen: How will this impact the political situations in many countries where religion is political, is politics?
Sorensen: In countries where religion is political, politicians have historically established, with extraordinary success within their population, what for me is the dialectic of master and slave, since through it, they have managed to subdue the people, by stagnant mechanisms of educational and cultural precariousness, that have driven them to act, more as collective masses than as thinking subjects. Probably this paternalistic and political strategy, that is founded on figures, who present themselves with omnipotence, will be seen as saviour of nations, since people need to project their patriarchal religious beliefs and feelings onto it, nevertheless and paradoxically, it will begin to succumb progressively, once they recognize, what has kept them numbed and duped, within the terror of Christian theocracies, although there’s also a latent risk, because they can become politically and existentially disoriented, if there is no other worldview able to confort them, and therefore, that’s capable to take the place of a Christian paradigm, that didn’t have much more to give. In this sense, I think that it is essential, to strengthen the channels of quality education in these countries, taking into account the fact, that besides, this is one of the fundamental human rights, which if it’s taken widely, not only should be focused in the development of cognitive resources, but that also must promote, the consolidation of democratic and civic values, which may enable them, to get out, of what for me is the entropic political vicious circle, to whom the vast majority of these Christian countries, have been praying, and paying religious orders for more than a century.
Jacobsen: Thank you for the inside insight in sight on this site, Dr. Sorensen.
Sorensen: Looking forward that reflects the inside, you’re welcome, Mr. Jacobsen.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/20
Since the inception of Canadian society as a nation-state, there has been turmoil as a colonial country and then as a post-colonial Member State of the United Nations in which the main objective of the majority and the minority of the population has been increasing their own rights insofar as they deem them rights and can claim them as such.
Indeed, with the creation of Canada, our general mandate as a society, now, appeals to some of the better instincts of the Canadian populace with the alignment with some of the international sentiments at some of the highest levels of legitimate democratic authority, e.g., the United Nations.
At the beginning of the country in the middle of the 19th century into the early portions of the 20th century, insofar as a democratic country counts the personhood of citizens as the capability to vote in relevant elections, women were not participatory members of the democratic state.
In that, women were considered second-class citizens by some metrics, but, in actuality, in my manner of thinking on the topic; they were thought as no-class citizens because of the non-viability of their ability to vote. It was a separate kind of vote to become a lower-class vote in a democratic state, as in 3/5ths of a person.
No, it was based on the arrogant presumption of women as not people, i.e., as in not being able to vote in the democratic processes of the State in selecting leadership. In turn, we can stipulate: Women were not people in the 19th and early 20th century of Canadian society by the base standards of democracy.
In 1916, these foundings began to shift, as women won some provincial election rights, as in Alberta, Manitoba, and Saskatchewan. Subsequently, in 1917, British Columbia and Ontario awarded the same right to women, the right to vote.
On principle, this should have been clear as day. However, as turns out over time, the general principle, as things start out for democracies, isn’t generally applied, as in women are not seen as persons, fundamentally democratically.
As these provincial rights to vote changed in 1916 and 1917, Canada, federally, passed the War-time Elections Act granting women who are in the military and who had male relatives fighting in WWI the same rights to vote.
This was a tremendous win for the equality and egalitarian movements. In 1918, all white or Caucasian women in Canada were granted the right to vote. A right, in my opinion, that all women deserved from the outset and were denied whole cloth.
Still, several provinces failed to grant women the right to a provincial vote. This is another national failing in the history of Canada society that deserved correction far earlier; a mistake that never should have been, in the first place. This is also sidestepping an entire conversation of the right for minority groups’ rights to vote.
Now, as a matter of historical fact, Quebec was the last province permitting women the right to vote in 1940, while the Northwest Territories was the last one to permit the right to vote of the territories in 1951. That’s quite a while after the original ones. That’s more than 20 years; that’s an entire generation until the corrective actions for women’s equality were made by the province and a generation and a half for the territory.
By 1960, the final crime of the denial of voting rights was corrected with Aboriginal or Indigenous men and women permitted the right to vote. Happily, we have a number of organizations changing the situation, where I did contribute editing, researching, and writing, and some administrative work, for three years to the former UN Women Canada branch, which became the Almas Jiwani Foundation. As far as I can gather, UN Women and then the Canadian national branch or committee, UN Women Canada, had a falling out, which created tension between the international body and the national committee.
Unfortunately, the national committee doesn’t exist anymore, while it became a foundation, which is when I came on board. Outside of great international rights work of the Almas Jiwani Foundation, where I was a Board Member, or the international efforts of Human Rights Watch, Amnesty International, and UN Women, Canada has a number of national organizations committed to making sure the failings do not continue to happen into the future.
These include Royal Commission on the Status of Women, Oxfam Canada, The MATCH International Women’s Fund, Nobel Women’s Initiative, Vancouver Women’s Caucus, Local Council of Women of Halifax, Canadian Women’s Suffrage Association, Equal Voice, LEAF, Abortion Rights Coalition of Canada, National Action Committee on the Status of Women, and Pauktuutit, Canadian Women’s Press Club, CARE Canada, REAL Women of Canada, Fédération des femmes du Québec, Vancouver Rape Relief & Women’s Shelter, Department for Women and Gender Equality Almas Jiwani Foundation, National Council of Women of Canada, Canadian Association of Elizabeth Fry Societies, Canadian Women’s Foundation, and Manitoba Political Equality League.
It’s important to maintain the wins while bearing in mind; nothing is set firm or guaranteed in the history of these movements. Therefore, these organizations and this provincial, territorial, and national history, become important markers as to what is needed to be kept, whether in memory or in rights, to succeed where prior generations failed.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/19
Dr. Mir Faizal is an Adjunct Professor in Physics and Astronomy at the University of Lethbridge and a Visiting Professor in Irving K. Barber School of Arts and Sciences at the University of British Columbia – Okanagan.
One of the more interesting colleagues, for me, is quantum cosmologist and string theorist professor Mir Faizal. I am always keen to have conversations on a wide range of subject matter with him, including cosmology and consciousness.
Recently, in the International Journal of Geometric Methods in Modern Physics, he published a solo article entitled “Quantifying consciousness using quantum uncertainty in the brain.”
The paper on consciousness has been published. He makes the basic premise assumption of the undefinability of consciousness followed by the quantifiability of freedom of the will. In that, with quantum uncertainty, there is a proportional increase with coupling, so Faizal argues, with neurological complexity.
Perhaps, this terminology could be extended to computational complexity, as the premise is quantifiability, then the quantifiable more readily accessibly to colloquial expression comes in the form of computation rather than neurology.
In neurology, as a discipline, the premise is something of gross anatomy and examination in contrast to neuroscience, for example, where precision and process reign supreme. Computation covers the big and the small in one as a more generic and generally applicable term.
The real intriguing aspects of the proposal in the paper are the seemingly bold assertions of two items. One, the existence of freedom of the will. Two, the possibility to quantify the degree of freedom of the will.
One of the implications of such a view is the finite form of freedom of the will derived from the argument. As Faizal describes, he sees a direct relationship between consciousness and free will. In that, if an organism is more conscious, then the organism has more free will.
He sees free will as something related to a deep idea of ontological lack of information. As he has described to me, there is an epistemological form of a lack of information. For example, when we think about something in the ordinary world, the way in which we know things inevitably leads to a lack of information.
As epistemology is how we know, it is in the way in which we know that we derive a lack of information. You may have some information about an archaeological dig. However, you have some general coordinates, and then begin the dig and search for the buried remnants. There’s a there to be discovered with the quality of the discovery depending on the epistemology.
Or think of the scientific method, its general methodology leads to a lack of information because of its epistemology, but the empirical knowledge exists. It’s an epistemological lack of information. As to how the universe seems fundamentally, it appears to lack information about itself.
At bottom, the universe, in some manner, lacks sufficient internal information to communicate with itself entirely. In this sense, we come to an ontological lack of information. Where, the way we know isn’t the issue, epistemological lack of information, but the way the universe is, is the problem, ontological lack of information.
In this way, it doesn’t have to do with how you know, your epistemology, because, fundamentally, you will not have complete access to the universe; no matter the precise epistemology or way of knowing applied.
According to Faizal, the more information lacked, then the more freedom of will, which, as he interprets, the more consciousness connected to the system. Furthermore, as an example, with only a particle and two holes, there is an ontological lack of information about the end-point of the particle in terms of which of the two tubes.
To Faizal, this can be considered freedom of the will. If considered as a closed system, then this can be considered a system with the property of freedom of the will and, in turn, quantifiable freedom of the will.
Any further systems with more holes added would mean more freedom of the will due to ontological lack of information rather than epistemological lack of information. Faizal’s argument for freedom of the will is highly interesting due to its foundational thinking, as in ontology, where the basic premise is more rigid in its fundaments.
In that, it doesn’t matter how much one changes the system of knowing, because the freedom of the will links to the basic nature of the world as a consequence of how the world operates quantum mechanically, a specialty for him.
Here, the higher the degree of lack of ontological information, i.e., the more holes, then the more freedom of the will for the system. Quantifiable freedom of the will, where 2-hole systems have less free will than 3-hole systems, than 4-hole systems, and so on, to the nth-hole systems.
He argues that the classical uncertainty is epistemologically true and the quantum mechanical uncertainty is ontologically true. In this interpretation, Faizal argues two things: 1) free will exists, and 2) free will is calculable, as per the above example and reasoning.
He couples the increases in quantum uncertainty with more complexity of a system, including “neurological complexity” or computational complexity, with more free will. Think about it in this manner, the more complexity, neurologically or computationally, amounts to more holes “to the nth-hole,” which means more uncertainty grows with more cognition and so more freedom of the will in the system.
This would not count as a classical formulation of the freedom of the will with an infinite capacity for change of an agent. It would not define the “spirit” or “soul” of an organism, or even assume such an extra-corporeal entity, so as to argue for that which would be free in and of itself as if the organism was a puppet on the spirit’s freely willing strings.
With larger brains, there will be more complexity, more neurological complexity, and more computational complexity, so more quantum uncertainty and, therefore, more freedom of the will in the system.
Faizal, following from the above reasoning, argues for more free will directly following from larger consciousness, so neither free will nor consciousness are illusions. He argues for metaphysical implications of such an argument, for which few true models fit.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
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Dr. Alexander X. Douglas‘s biography states: “I am a lecturer in philosophy in the School of Philosophical, Anthropological, and Film Studies at the University of St. Andrews. I am a historian of philosophy, interested in the philosophy of the human sciences, particularly from the early modern period. I am interested in theories of human reasoning, desire, choice, and social interaction – particularly work that questions the foundations of formal theories in logic and economics from a humanistic perspective. I am particularly interested in the thought of Benedict de Spinoza, which continues to inspire alternatives to the dominant paradigm in economics and social science. My first book, Spinoza and Dutch Cartesianism, proposed a new interpretation of Spinoza, situating him in the context of debates within the Dutch Cartesian tradition, over the status of philosophy and its relation to theology. I am completing a book manuscript, which aims to introduce and develop Spinoza’s theory of beatitude. This is the culmination of Spinoza’s theory of desire, since it describes the condition of ultimate satisfaction. Although Spinoza saw the revelation of true beatitude as the ultimate goal towards which his philosophy reached, there are few interpretative works devoted primarily to this theme. Spinoza’s theory of beatitude is, in my view, the keystone that holds together diverse parts of his philosophy – his theory of desire and the emotions, his metaphysics of time, his theory of human sociability, and his philosophy of religion. These are often studied separately; my introduction to beatitude aims at helping readers understand Spinoza’s philosophy as a unified whole. I have also published a book examining the concept of debt from the perspective of language, history, and political economy. I’m interested in the philosophy of macroeconomics, which receives considerably less attention from philosophers than microeconomics. I am a member of the Centre for Ethics, Philosophy, and Public Affairs, the Executive Committee of the Aristotelian Society, the Management Committee of the British Society for the History of Philosophy, and a Research Scholar at the Global Institute for Sustainable Policy.”
In this series, we discuss the philosophy of economics. For this session, we come back after some time with session 11 on fundamental premises, utility-maximization automata, achoice, Dr. Carolina Christina Alves, human behaviour, a metaphysical theory of fundamentally “rational” human nature, normative stance or ethic reflective of ideology, political examples of Optimal Control Theory, profit-motive examples of Optimal Control Theory, understanding colonial narratives, and the pretense of “control.”
Scott Douglas Jacobsen: Here’s something following from something else in session 9, we talked about this “objective trait of human nature assumed in the framework” (quoting myself) and this “maximization fo preferences” (quoting you) or ‘people choosing what they most prefer, given known constraints’ (paraphrasing you). Okay, neat, fine, great, there are so many intelligent, and super smart, people in economics working today, and in the past. But if they plug in not necessarily the wrong, but imprecise and poor, assumptions for premises, or hidden premises rather, in this manner of looking at the world, they come to seemingly correct estimations about human psychology based on output – the 6.2% vs. 6.3% example. Yet, it’s a house of cards from an old water-soaked deck. The whole thing simply collapses on some more critical analysis of this supposed armature of utility-maximization. That’s all a long-winded way to call utility analyses wrong at root, and right in some loose approximation, maybe good for some introductory theory in economics if I am gathering the right analysis from you, while inadequate in its fundamental premises of endeavouring to understand human psychology and behaviour en masse.
Dr. Alexander Douglas: Yes, I think that’s right. There are some incredibly clever ways that people have found to explain how an observed social outcome can be represented as a balance of rationally self-interested forces - an equilibrium. But there is a very big step from “can be represented as” to “is in fact”, and I really haven’t seen the justification for taking that step, at least not in most cases.
There’s also the issue of modelling. We’ve had a pretty stark example of the dangers of depending too much on modelling human behaviour recently. The UK government repeatedly claimed to be “following the science” in handling the pandemic, but many scientists were troubled by how completely it was depending on modelling - even the scientists building the models. And terrible mistakes were made. Care homes were modelled as being shielded, so long as visits were controlled. That turned out to be wrong. There were open channels into the care homes. They weren’t in the models, because nobody put them there. The problem with depending entirely on models is that there is no model to tell you what to put in the model.
There’s a lesson here for economics. Dani Rodrik says that choosing models is the “art” of economics, whereas building models is the “science.” But there is no clear method for this “art”, no quality-control, nothing but instinct - and we shouldn’t want to live by the instincts of people who are experts on building models but amateurs on everything else.
Jacobsen: What seem like symptoms of a “false psychological theory” or, rather, a false mass psychology theory? Is there, in some sense, an assumed idea of human beings in groups as automata, utility-maximization automata? As someone who has loved, i.e., received and given deep love in intimate settings, this purported framework of “utility-maximization” hardly captures its contours – let alone fine details – if at all.
Douglas: What you’ve brought up is, I think, that human actions, choices, feelings, preferences - they all have meanings. The action of pulling out the reproductive organs of plants, carrying them somewhere, and then depositing them isn’t an expression of love in itself. It becomes one under the description of picking flowers for your beloved. But meanings are by definition excluded from economic explanations. The explanatory models are mathematical models, whose variables range over various things that affect and are affected by human behaviour - prices, for instance. What doesn’t appear in the models, and therefore isn’t relevant, is the descriptions under which the human actions fall, and therefore their meaning.
Jacobsen: You stated, “Economists can only avoid having it falsified by adding so much noise into the environmental factors…” It’s a choice. It looks as if a choice: From the dehumanizing language to the false mass psychology theory to ad hoc terminology to the complex mathematical models to the implied metaphysical theory. Why do these professionals make these choices? Why have they consistently made these choices?
Douglas: I’m not sure it is a choice, exactly. The profession has ended upon following the path you describe. I guess at every stage there was a choice, and the combined choices led to where we are now. But I don’t know if anyone would have chosen in advance to go down the whole path. One thing philosophy is quite good at, as a discipline, is taking a broad view of how it has developed over time and reflecting on whether it might have done better to take a different road. Economics has been much less successful at doing this. Generally, economists are taught a set of techniques and then succeed by pushing those techniques further. To be honest, I think philosophy is less good at broad-view self-reflection than it used to be. Maybe it’s something to do with the current institutional structure of research. But the result is that nobody seems to be choosing to take the approach they take: you sign up to do economics, or philosophy, and then they tell you how to do it. You can get into the big journals and have a career, or you can do things your own way as an amateur blogger.
Jacobsen: In reference to Joan Robinson in session 9, Dr. Carolina Christina Alves is the Joan Robinson Research Fellow in Heterodox Economics at Girton College at the University of Cambridge, where readers can expect an intriguing educational series on Heterodox Economics in this same publication as Philosophy of Economics and Heterodox Economics seem to complement one another nicely. Without proper means by which to make precise demarcations, is orthodox economics left in the muck – so to speak – without the recourse to simplicity or parsimony available to the pure mathematician or the particle physicist? Simply put, there’s too many confounds for legitimate alternative theorizing in many directions.
Douglas: I’m glad you’re speaking with Carolina. She has a very interesting insider’s perspective on this, which I don’t have, and she’s worthy of the great Robinson legacy.
Yes, I think that’s a good way of putting it. Economics goes off in so many different directions, even within the “orthodox” space. When you question economists about gaps in their theory, it feels a bit like being run around a bureaucracy. You get: “oh, my model doesn’t have money in it; that’s for macroeconomists/monetary economists”; “oh, experimental economists work on that”; “oh, that’s something behavioural economists work on”; ”oh, that’s a problem for social choice theory”; “there’s probably some game-theoretic explanation for that”, et cetera ad nauseum. With many of the special sciences, you get these piecemeal snapshots, like the images from an MRI machine. You can then run them all together into a solid picture. With economics, it feels like the snapshots are all at different angles, and cut across each other in baffling ways. If you run them together, you get a pure tangle.
Despite the plurality of approaches, I’m not convinced that economics, at least orthodox economics, can tell us much about what we really want to know. Economists can go on their instincts about a fair wage, a fair level of inequality, etc., and how we might get there. But I don’t see any scientific approach to answering these questions emerging. The models can do things like determine a wage level assuming a certain distribution of income, but that’s assuming the most contentious thing. As a layperson, I probably like institutional economics the best, but perhaps that’s because large parts of it resemble social anthropology and other hermeneutic disciplines.
Jacobsen: Why does human behaviour seem non-algorithmic?
Douglas: Because it has meaning. Algorithms can be represented by mathematical equations. Can you represent what somebody does mathematically? Sure - you can, e.g., find an equation that tracks a person’s movement through space over time. But the meaning of her behaviour wouldn’t come out that way. You can describe the meaning of an action in words, or maybe in painting or music, but those only work because they conjure thoughts of meanings in our minds. Take the meaning out of words and they become grunts and scribbles. Take the meaning out of action and it becomes dead motion. R.G. Collingwood said that every rational human action expresses some sort of meaning. To study it algorithmically keeps the syntax, at best, and throws the semantics away. But meaning is everything in human life.
But look, even if you’re not convinced by that point, the way that modern orthodox economics treats human behaviour leaves out almost everything that people ought to care about in political economy. Marx made the point that ”bourgeois” economics obscures relations among people behind relations among things: the prices at which things exchange. The trick here is to say that prices can be determined if we hold something else fixed: the preferences of individuals. But then prices, especially wages and profits, determine the incomes of individuals. Others might not feel as strongly as me that our desires and preferences are determined by our social situation, but few would deny that our desires and preferences are determined by our income. The only way the neoclassical models work is if we assume that people have some hard core of unvarying preferences that remain unmoved by all changes in income and social position. That’s a strong dose of philosophical anthropology to take as an axiom.
Jacobsen: You said, “I find that the scholarly literature often presents it as a ‘black box’ whereas textbooks suggest that we really do think and act according to the economist’s definition of rationality… rationality, on the economist’s conception, seems to involve some normative element. Being rational is something to be proud of; being irrational is something to be ashamed of.” It comes out in colloquial phrases of non-academic culture too: “You’re being irrational” or “that’s irrational.” It’s saying they’re temporarily wrong in the head. In that, it sort of gives part of the social game away, and, in turn, may hint at some of the same instant filler happening in academic economics circles. To make the normative charge, “You’re irrational.” It is to say that they’re not precisely conforming to some abstracted ideal human being who would act rational in such a circumstance, where this “irrational” individual is failing to achieve this idealized state. It hints at the faux precision of the mathematical modelling and the “metaphysical theory” that you talked about before. A metaphysical theory of fundamentally “rational” human nature.
Douglas: Yes, in the medieval and early modern period rationality was often understood in terms of this abstract, ideal human being; it was even argued that since rationality is a specifically human trait, the ideal human would be purely rational. But I think there’s a sleight-of-hand here. People make it look as if they start from the idea of rationality and then derive an ideally rational agent from that. I think what really happens is that they start with their conception of an ideal agent and then define rationality in terms of what approaches that exemplar. Spinoza explains this in the Preface to Part Four of his Ethics.
Hume came in with this idea that what is rational for you is purely subjective - relative to your passions and desires. Reason is just the “slave-hand”; it works out how to satisfy your desires and cater to your passions, but it doesn’t determine them. Thus, you might think, there is no abstract ideal, and Hume’s notion is in line with Enlightenment liberalism. But this, again, is deceptive. Christine Korsgaard has a thought something like this: suppose that I passionately want an ice-cream, am happy to pay for one, know that there is an ice-cream van nearby, and… stand there doing nothing. Even on Hume’s “slave-hand” conception, I’m being very irrational. Reason is failing as the instrument of my desires. But what does it mean to say that? Either it means nothing at all, or it’s somehow normative: I’m not being as I ought to be; I’m falling short of an ideal version of myself. But then you see that Hume is pushing an ideal after all: the Enlightenment ideal of the unrepressed, self-possessed agent who follows his passions and does what he desires. This is just the moderate hedonist of that ‘commercial society’ Hume so admired. You find the same ideal type painted and explicitly celebrated in Sterne’s Sentimental Journey. So it turns out that Hume, in defining rationality, was defining a type after all - a type that was needed for the sort of society he wanted to promote. Later economists do the same thing.
Jacobsen: Following from the Joan Robinson point before, what is the ideology behind this “metaphysical theory of fundamentally ‘rational’ human nature” as an normative stance or ethic reflective of the ideology?
Douglas: Robinson said that one self-appointed task of economics is to “justify the ways of Mammon to man.” That means justifying the status quo - after all, the status quo must be what the wealthy approve of, or they would have paid to stop it. Well, one easy way to justify the status quo is to present it as the outcome of fairly rational choices by fairly rational agents. Now that we know that ”rational” really just means ”ideal according to some model”, we see how this becomes an endorsement.
Of course, we need to accept the ideal model in the first place. This is worked at subtly. The ”typical household” in an economic model maximizes consumption, lifetime-income, perhaps intergenerational income. In other words, it is a household that works hard, saves carefully for the future, and prudently enjoys the rewards of its labour. This is the same “hard-working family” that the politicians are always parading before us. The point isn’t merely description, nor is it merely praise; it’s an instruction: be like this. There’s really a double meaning in the notion of an “economic model”: the model consumer, model household, even model government is something for us to be like, an exemplar of our nature. Economics is like a sort of Confucianism. It tells us which model to emulate, and then justifies emulation in terms of the greatness of the model.
Jacobsen: What are some political examples of Optimal Control Theory?
Douglas: Optimal Control Theory is a branch of mathematics that was used in engineering, to solve various sorts of optimization problems, such as trying to set the right throttle-response in an engine to maximize fuel efficiency. Macroeconomists took it over in sort of a weird way: they wanted to represent the economy as a set of sectors simultaneously solving different optimization problems: e.g., the government trying to maximize some social welfare function, households trying to maximize lifetime consumption, and firms trying to maximize profits. Stitching the different problems together involves an odd mathematical trick: you solve each one assuming that the others are solved, and then in the end you have a circular justification for your assumptions. Brian Romanchuk tells the story of how Optimal Control Theory fell out of favour with engineers - http://www.bondeconomics.com/2017/11/why-parameter-uncertainty-is-inadequate.html. In effect it has to assume a certain model of a system without knowing that it is the correct model. It’s interesting to reflect on how it has received a second life at the hands of macroeconomists.
Jacobsen: What are some profit-motive examples of Optimal Control Theory?
Douglas: It was used by engineers in response to the profit-motive: I guess it was hoped that it would be useful for getting the best results at the lowest cost when producing complex equipment. There’s some significance in the fact that something with such a clear commercial application is then used to model the entire economy. Modelling the economy as an engineering problem means you get a picture where everyone is looking for economies and efficiencies all the time; if they aren’t, they’re failing at their purpose. Again, reality starts to converge to the model. Even organisations that aren’t really pursuing efficiency are always frantic to look as if they are: universities are a clear example. Being exploited for the profit-motive is bad enough, but public-sector employees are exploited as a sort of performative ritual, to appease the gods of the Model.
Jacobsen: How is understanding colonial narratives important for the comprehension of the emergence of ideology-laden disciplines, including orthodox economics, and the ethics incorporated into them connected to the terminology and metaphysical theories of them, too?
Douglas: I know that Carolina has looked at this, and I’m sure she has more interesting things to say than I do. But there might be an analogy with philosophy. I recently taught a very interesting article by Kirstie Dotson, called “How is this Paper Philosophy.” She links a certain perception that philosophy is a ”white man’s game” with the intense boundary-policing that can go on at philosophy events. People are asked to justify how their work counts as philosophy, and this requires pointing to what Dotson calls “a set of commonly held, univocally relevant, historical precedents.” Now we know that those historical precedents developed in an age of colonialism, the aggressive assertion of a dominant culture, and the exclusion of many voices. Thus if your intellectual heritage runs back to the excluded voices rather than the dominant ones, you’ll struggle to stand up to the boundary-policing. In trying to protect a conception of genuine philosophy, the discipline ends up preserving the intellectual legacy of colonialism. People who aren’t of the “right” heritage are thus discouraged from entering the discipline, and the problem compounds.
Now economics is subject to similar boundary-policing. So I’m sure a similar thing happens. Economists could defend themselves by saying that they speak a culturally-neutral language of mathematics and empirics. But I hope I’ve shown how deep the implicit anthropology in economics runs: how rich it is in ideals and rituals and conceptions of what is right and normal. No disciplines need more of a cultural shake-up than philosophy and economics, in my view.
Jacobsen: Why keep the pretense of “control,” as in the case of computers by analogy, with human beings? All this sounds reminiscent of 1984. Is the vision that bleak of the utility-maximization economists?
Douglas: I exaggerated for effect. But a key ambition of social science is to guide policy. And the way our political system works, that means making a calculation that your policy will deliver the right benefits to the right voters. There is the Enlightenment ideal that I cited from the Baron d’Holbach - that if we could just understand the laws of human behaviour, policymakers could move people around the way a scientist can move iron filings around with a magnet. The desire for that level of control is purely political; it doesn’t come from economics. But economics is happy to cater to the desire. It would be fine if people just wanted what they wanted, and the social scientist worked out the ways to optimally provide for everyone (though this would involve determining how much income everyone should start with, in order to effectively signal their desires). But I strongly reject the assumption that human desires are ”exogenous” in this way.
Our desires are shaped by what our community values - what models it holds up for emulation. I don’t think policymakers should just mess around seeing how best to get us what we want. Humans are not blank slates, but we are incredibly susceptible to emulation. We have to be careful what we are making ourselves into. That’s my opinion.
Jacobsen: Thank you for the opportunity and your time, Dr. Douglas.
Douglas: Thank you - great questions, as always!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/13
One of the great wildernesses of the international high-IQ communities, as delineated cells of IQ test-takers with scores on a variety of tests at a range of rarities with generalized and specialized communities, are the high-IQ directories, listings, and rankings.
With each, they tend to list from highest to lowest scores as reported on a variety of tests. In turn, this means the directories and the listings can be considered directories and listings, generically, and rankings, specifically.
Therefore, for most, the most precise terminology would be “rankings” rather than “directories” or “listings.” Although, all terms work in the patois of the high-IQ community if not considering differences in generic or specific implied meanings.
This article will explore some of them[1]. Those rankings include ESOTERIQ Society of Masaaki Yamauchi (incorporative of some of the Giga Society of Paul Cooijmans), GENIUS High IQ Network of Dr. Iakovos Koukas, GFIS IQ List/Dinghong Yao IQ Ranking List of Dinghong Yao, GIFTED High IQ Network of Dr. Iakovos Koukas, Hall of IQ Scores of Konstantinos Ntalachanis, Hall of Sophia of Guillermo Alejandro Escárcega Pliego, HRIQ Ranking List of Qiao Hansheng, Mahir Wu Ranking List of Mahir Wu, Real IQ Listing of Dr. Ivan Ivec, Svenska IQ-Listan of Hans Sjöberg and Alexi Edin, VeNuS Ranking List of Domagoj Kutle/Domagoj Domo Kutle, WIQF Listing[2] of Marco Ripà and Dr. Manahel Thabet, World Famous IQ Scores of Dr. Ivan Ivec, World Genius Directory of Jason Betts, and World Highest IQ Scores of Mislav Predavec.
For some further information with most actual or potential founding dates, and founders, and two highest score claimants at present, associated tests, scores, and standard deviations, please see further below:
ESOTERIQ Society of Masaaki Yamauchi founded in 2001 with the highest claimed scores at an IQ of 194.68 (S.D. 15) on the CIT5 by Dr. Heinrich Siemens and on RIDDLES by Yukun Wang. Its website stated:
The ESOTERIQ membership is separated into either the GIGA society members or non-the GIGA society members. Any GIGA member is always automatically welcomed to the ESOTERIQ society.
Non-GIGA members are required belonging to at least one of the following societies in advance and one test would be limited only per one candidate. Hence, the same tests are prohibited to be listed for the different individuals.
A member or subscriber of the OLYMPIQ society (above IQ190.sd15 performance)
A listed member of the World Genius Directory(above IQ190.sd15 performance)
A non-belonging candidate of the above may also be considered on a case by case basis.
WAIS-Ⅳ and Stanford-Binet-Ⅴ are invalid as the ESOTERIQ membership.
The membership fee is free.
Contact: info@esoter.iqsociety.org
These must be clerical errors, as the scores remain inclusive of IQs at 190 (S.D. 15) and, therefore, should state “at or above” rather than “above” alone.
GENIUS High IQ Network of Dr. Iakovos Koukas founded in 2014 with the highest claimed score at an IQ of 208 (S.D. 15) on MATRIQ by Iakovos Koukas (first attempt) and the second-highest score at an IQ of 194 (S.D. 15) on MATRIQ by Tor Arne Jørgensen (second attempt).
GFIS IQ List/Dinghong Yao IQ Ranking List of Dinghong Yao founded in 2017 (maybe) with the highest claimed score at an IQ of 192 (S.D. 15) on the Logicaus Strictimanus 24 (LS24) by Mislav Predavec and the second-highest claimed scores at an IQ of 190+ (S.D. 15) on the Numerus Classic by Wen-Chin Sui and Challenger by Junxie Huang.
GIFTED High IQ Network of Dr. Iakovos Koukas founded in 2014 with the highest claimed score at an IQ of 208 (S.D. 15) on MATRIQ by Iakovos Koukas (first attempt) and the second-highest score at an IQ of 194 (S.D. 15) on MATRIQ by Tor Arne Jørgensen (second attempt).
Hall of IQ Scores of Konstantinos Ntalachanis founded in 2016 with the highest score claimed at an IQ of 230 (S.D. 15) by Konstantinos Ntalachanis on the D.O.S. and a second-highest score claimed at an IQ of 216 (S.D. 15) by Ken Luo on RIDDLES.
Hall of Sophia of Guillermo Alejandro Escárcega Pliego founded in 2019 (maybe) with the highest claimed scores on a variety of tests differentiating historical and current figures, prominent and not.
HRIQ Ranking List of Qiao Hansheng with the highest claimed score at an IQ of 195+ (S.D. 15) on MATRIQ by Iakovos Koukas and the second-highest claimed score at an IQ of 191 (S.D. 15) on the Qoyman Multiple-Choice #3 by Dr. Evangelos Katsioulis.
Mahir Wu Ranking List of Mahir Wu founded in 2017 (maybe) with the highest claimed scores at an IQ of 190+ (S.D. 15) on Challenger by Junxie Huang and on Free Fall (Part II) by Jose Gonzalez Molinero.
Real IQ Listing of Dr. Ivan Ivec (also links to Jason Betts) founded in 2012 (maybe) with the highest claimed score at an IQ of 181.20 (S.D. 15) by Luca Fiorani and the second-highest claimed score at an IQ of 174.90 (S.D. 15) by Erik Hæreid.
Svenska IQ-Listan of Hans Sjöberg and Alexi Edin founded in 2016 (maybe) with the highest claimed score at an IQ of 180 (S.D. 15) on the Cogitatus Logicae by Stefan Langemalm and the second-highest claimed score at an IQ of 172 (S.D. 15) on GENE V3 by Tonny Sellen.
VeNuS Ranking List of Domagoj Kutle/Domagoj Domo Kutle founded in 2017 (maybe). It utilizes an idea of Jason Betts of TrueIQ with the Venus score as a composite of the highest scores.
Although, as noted by Darryl Miyaguchi, in previous writings, this has antecedents in title, as stated in “A Short (and Bloody) History of the High I.Q. Societies” (2000), “The method, called the Ferguson formula, after George A. Ferguson, a well-known psychometrician, involves estimating the ‘true’ I.Q. that would be required to achieve high scores on imperfectly-correlated tests, which is generally higher than the average of the scores on the tests used.”
The highest claimed Venus score is 558 of Konstantinos Ntalachanis and the second-highest claimed Venus score is 552 of Dr. Heinrich Siemens.
WIQF Listing of Marco Ripà and Dr. Manahel Thabet founded in April 2014 with the highest claimed score at an IQ of 229.44 (S.D. 24)/ 180.90 (S.D. 15) on 1 unnamed test by Varidh Katiyar and the second-highest claimed score at an IQ of 220.00 (S.D. 24)/175 (S.D. 15) on 1 unnamed test by YoungHoon Kim/YoungHoon Bryan Kim.
World Famous IQ Scores of Dr. Ivan Ivec founded in 2011 (maybe) with the highest claimed scores at an IQ of 190+ (S.D. 15) on Numerus by Dong Khac Cuong and Tianxi Yu, on Free Fall Part II by José González Molinero and Junxie Huang, and on Numerus Classic by Wen-Chin Sui.
World Genius Directory of Jason Betts founded in 2015 (maybe) with the highest claimed score at an IQ of 198 (S.D. 15) on the NVCP by Dr. Evangelos Katsioulis and the second-highest claimed score at an IQ of 195 (S.D. 15). on the CIT5 by Dr. Heinrich Siemens.
World Highest IQ Scores of Mislav Predavec[3] founded in 2007 with the highest claimed score at an IQ of 188 (S.D. 15) on the Ls 60 by Mislav Predavec and the second-highest claimed score at an IQ of 187.5 on the Logicaus strictimanus 24 by Mislav Predavec.
Based on these provisions, the founders of the rankings have a tendency to list themselves on the listings. In several, the founders rank themselves as the highest-scoring member of the ranking.
This happens with the GENIUS High IQ Network of Dr. Iakovos Koukas, GIFTED High IQ Network of Dr. Iakovos Koukas, Hall of IQ Scores of Konstantinos Ntalachanis, and World Highest IQ Scores of Mislav Predavec.
Now, a large number of rankings of the highest IQs, or the highest claimed IQs rather, exist online. Many at or above 6.00-sigma, in other words. When examining all of the above rankings, those individuals include the below names.
All, according to the rankings themselves, the scores at or above 6.00-sigma with individuals and tests if available, uncertain if all individuals themselves make these claims. Therefore, consider the below relative only to the individuated rankings in and of themselves, please:
ESOTERIQ Society of Masaaki Yamauchi
- Dr. Heinrich Siemens (Germany) at 6.31-sigma on CIT-5 by Paul Cooijmans in 2020
- Yukun Wang (China) at 6.31-sigma on RIDDLES by Konstantinos Ntalachanis in 2020
- Mislav Predavec (Croatia) 6.13-sigma on LS24 by Robert Lato in 2010
- Richard Rosner (U.S.A) 6.13-sigma on MATHEMA by Dr. Jason Betts in 2012
- Dr. Evangelos Katsioulis (Greece) 6.06-sigma on QMC#3 by Paul Cooijmans in 2003
- Christopher Harding (Australia) 6.06-sigma on SBIS-Oxford-Analysis-New-Zealand in 1976
- Kenneth Ferrell (U.S.A) 6.00-sigma on HIEROGLYPHICA by Mislav Predavec in 2010
- Dany Provost (Canada) 6.00-sigma on PIGS-1° by Paul Cooijmans in 2004
- Junxie Huang (China) 6.00-sigma on CHALLENGER IQ TEST by Zoran Bijac in 2019
- Jose Molinero (Spain) 6.00-sigma on FREE FALL PART-Ⅱ by Ivan Ivec in 2017
- Wen Chin Sui (China) 6.00-sigma on NUMERUS CLASSIC by Ivan Ivec in 2017
- Marios Prodromou (Cyprus) 6.00-sigma on MACH by Nickolas Soulios in 2018
- Dong Khac Cuong (Vietnam) 6.00-sigma on NUMERUS by Ivan Ivec in 2019
- Matthew Scillitani (U.S.A) 6.00-sigma on PM-QROSSWORDS by Paul Cooijmans in 2019
- Thansie Yu (China) 6.00-sigma on N-WORLD by Mahir Wu in 2020
- (YoungHoon Kim/YoungHoon Bryan Kim at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Cavan Cohoes at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Tanxi Yu at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Luca Fiorani at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Jose Molinero at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Junxie Huang at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Sanghyun Cho at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Dawid Skrzos at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
GENIUS High IQ Network of Dr. Iakovos Koukas
- Iakovos Koukas at 6.93-sigma on MATRIQ
- Tor Arne Jorgensen at 6.27-sigma on MATRIQ
- Jose G. Molinero at 6.00-sigma on FREE Fall Part II
- Marios Prodromou at 6.00-sigma on MACH
GFIS IQ List/Dinghong Yao IQ Ranking List of Dinghong Yao
- Mislav Predavec at 6.13-sigma on Logicaus Strictimanus 24 (LS24)
- Huang Junxie at 6.00+-sigma on Challenger
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
GIFTED High IQ Network of Dr. Iakovos Koukas
- Iakovos Koukas at 6.93-sigma on MATRIQ
- Tor Arne Jørgensen at 6.27-sigma on MATRIQ
- Rick Rosner at 6.13-sigma on Mathema
- Jose G. Molinero at 6.00-sigma on FREE Fall P.II
- Marios Prodromou at 6.00-sigma on MACH
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
Hall of IQ Scores of Konstantinos Ntalachanis
- Konstantinos Ntalachanis at 8.67-sigma on D.O.S.
- Wen Luo at 7.73-sigma on RIDDLES
- Yukun Wang at 6.31-sigma on RIDDLES
- Marios Prodromou at 6.00-sigma on MACH
- Jose Gonzalez Molinero at 6.00-sigma on FREE Fall Part II
- Junxie Huang at 6.00-sigma on Challenger
- Konstantinos Ntalachanis at 6.00-sigma on Monster IQ Test
Hall of Sophia of Guillermo Alejandro Escárcega Pliego[5]
- William James Sidis at unmeasurable sigma (no test named)
- Dr. Evangelos Katsioulis at 6.375-sigma (should be 6.53-sigma) (no test named, probably NVCP-R)
- Thomas R. A. Wolf at or above 6.00-sigma (no test named)
- Andreas Gunnarsson at or above 6.00-sigma (no test named)
- Scott Ben Durgin at or above 6.00-sigma (no test named)
- Dany Provost at or above 6.00-sigma (no test named)
- Rolf Mifflin at or above 6.00-sigma (no test named)
- Paul Johns at or above 6.00-sigma (no test named)
- Dr. Evangelos G. Katsioulis at or above 6.00-sigma (no test named)
- Rick Rosner at or above 6.00-sigma (no test named)
- Christopher Harding at or above 6.00-sigma (no test named)
- Kevin Langdon at or above 6.00-sigma (no test named)
HRIQ Ranking List of Qiao Hansheng
- Iakovos Koukas at 6.93-sigma on MATRIQ
- Dr. Evangelos Katsioulis at 6.06-sigma on Qoymans Multiple-Choice #3
- José González Molinero at 6.00-sigma on FREE FALL (Part II)
- Junxie Huang at 6.00-sigma on Challenger
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
Mahir Wu Ranking List of Mahir Wu
- Junxie Huang at 6.00+-sigma on Challenger
- José González Molinero at 6.00+-sigma on FREE FALL (Part II)
- Mahir Wu at 6.00-sigma on Silent Numbers
Real IQ Listing of Dr. Ivan Ivec
- None claimed at or above 6.00-sigma.
Svenska IQ-Listan of Hans Sjöberg and Alexi Edin
- None claimed at or above 6.00-sigma.
VeNuS Ranking List of Domagoj Kutle/Domagoj Domo Kutle[6]
- None utilize a single score for a particular sigma claim. However, before, or in others:
- Konstantinos Ntalachanis at 8.67-sigma on D.O.S.
- Dr. Heinrich Siemens at 6.31-sigma on CIT-5
- Tor Arne Jørgensen at 6.27-sigma on MATRIQ
- Konstantinos Ntalachanis at 6.00-sigma on Monster IQ Test
- Marios Prodromou at 6.00-sigma on MACH
WIQF Listing Marco Ripà and Dr. Manahel Thabet
- None claimed at or above 6.00-sigma.
World Famous IQ Scores of Dr. Ivan Ivec
- Dong Khac Cuong at 6.00+-sigma on Numerus
- José González Molinero at 6.00+-sigma on FREE FALL (Part II)
- Junxie Huang at 6.00+-sigma on FREE FALL (Part II)
- Tanxi Yu at 6.00+-sigma on Numerus
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
World Genius Directory of Jason Betts
- Dr. Evangelos Katsioulis at 6.53-sigma on NVCP
- Dr. Heinrich Siemens at 6.31-sigma on CIT-5
- Rick Rosner at 6.13-sigma on Mathema
- Mislav Predavec at 6.13-sigma on Logicaus Strictimanus 24 (LS24)
- Kenneth Ferrell at 6.00-sigma on Hieroglyphica
- Dany Provost at 6.00-sigma on PIGS1°
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
- Marios Prodromou at 6.00-sigma on MACH
- Cường Đồng at 6.00-sigma on Numerus
World Highest IQ Scores of Mislav Predavec
None claimed above 6.00-sigma. However, one claimed at 187.5 (S.D. 15) on the website, on the Ls 24 or the Logicaus strictimanus 24 would match the same test as the World Genius Directory with the claimed score of 192 (S.D. 15).
The same test and different scores with the World Genius Directory claimed at 6.12-sigma and the World Highest IQ Scores claimed at 5.83-sigma. Both claimed scores by Mislav Predavec; these may represent different attempts or clerical errors.
In this manner, we can produce a unified picture of the claims to scores at or above 6.00-sigma by living individuals. With the rankings, while elimination of redundancy or duplication of names with minor spelling or accent variations, we can produce a claimed score ranking.
A claimed score ranking of individuals at or above 6.00-sigma from the current crop of better-known living highest-IQ rankings (directories, listings, and rankings):
Compilation Ranking
- William James Sidis at unmeasurable sigma (no test named)
- Konstantinos Ntalachanis at 8.67-sigma on D.O.S. and at 6.00-sigma on Monster IQ Test
- Wen Luo at 7.73-sigma on RIDDLES
- Dr. Iakovos Koukas/Iakovos Koukas at 6.93-sigma on MATRIQ
- Dr. Evangelos Katsioulis/Evangelos Katsioulis at 6.53-sigma on NVCP-R and at 6.06-sigma on Qoymans Multiple-Choice #3
- Dr. Heinrich Siemens/Heinrich Siemens at 6.31-sigma on CIT-5
- Yukun Wang at 6.31-sigma on RIDDLES
- Tor Arne Jørgensen at 6.27-sigma on MATRIQ
- Rick Rosner at 6.13-sigma on Mathema
- Mislav Predavec at 6.13-sigma on Logicaus Strictimanus 24 (LS24)
- Dr. Christopher Harding/Dr. Christopher Philip Harding at 6.06-sigma on Stanford-Binet
- Junxie Huang at 6.00+-sigma on FREE FALL (Part II) and at 6.00+-sigma on Challenger
- Tanxi Yu at 6.00+-sigma on Numerus
- José González Molinero/Jose Gonzalez Molinero at 6.00+-sigma on FREE FALL (Part II)
- Matthew Scillitani at 6.00-sigma on Psychometric Qrosswords
- Mahir Wu at 6.00-sigma on Silent Numbers
- Kenneth Ferrell at 6.00-sigma on Hieroglyphica
- Dany Provost at 6.00-sigma on PIGS1°
- Wen-Chin Sui at 6.00-sigma on Numerus Classic
- Marios Prodromou at 6.00-sigma on MACH
- Thansie Yu at 6.00-sigma on N-World
- Dong Khac Cuong/Cường Đồng at 6.00-sigma on Numerus
- Thomas R. A. Wolf at or above 6.00-sigma (no test named)
- Andreas Gunnarsson at or above 6.00-sigma (no test named)
- Scott Ben Durgin at or above 6.00-sigma (no test named)
- Rolf Mifflin at or above 6.00-sigma (no test named)
- Paul Johns at or above 6.00-sigma (no test named)
- Christopher Harding at or above 6.00-sigma (no test named)
- Kevin Langdon at or above 6.00-sigma (no test named)
—
Former ESOTERIQ Members
- (YoungHoon Kim/YoungHoon Bryan Kim at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Cavan Cohoes at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Tanxi Yu at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Luca Fiorani at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Jose Molinero at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Junxie Huang at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Sanghyun Cho at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
- (Dawid Skrzos at 6.00-sigma or higher, potentially, formerly a member; no longer on the listing.)
With these 29 claimed by the rankings, while potentially only claimed by the Hall of Sophia for some, the range of sigmas would be 6.00-sigma to unmeasurable or, alternatively 6.00-sigma, to 8.67-sigma. All this on the premise of the accuracy of the testing and the claims of scores on tests connected to IQ scores.
The rarities out of the general population implied by the sigmas including and after 6.00 to, for example, 6.80-sigma would mean the following, as examples:
- 6.00-sigma is 1 out of 1,009,976,678 people in the general population.
- 6.07-sigma is 1 out of 1,525,765,721 people in the general population.
- 6.13-sigma is 1 out of 2,314,980,850 people in the general population.
- 6.20-sigma is 1 out of 3,527,693,270 people in the general population.
- 6.27-sigma is 1 out of 5,399,067,340 people in the general population.
- 6.33-sigma is 1 out of 8,299,126,114 people in the general population.
- 6.40-sigma is 1 out of 12,812,462,045 people in the general population.
- 6.47-sigma is 1 out of 19,866,426,228 people in the general population.
- 6.53-sigma is 1 out of 30,938,221,975 people in the general population.
- 6.60-sigma is 1 out of 48,390,420,202 people in the general population.
- 6.67-sigma is 1 out of 76,017,176,740 people in the general population.
- 6.73-sigma is 1 out of 119,937,672,336 people in the general population.
- 6.80-sigma is 1 out of 190,057,377,928 people in the general population.
And so on, given the rarity past somewhere between 6.67-sigma to 6.73-sigma, and given the number of people who have lived on the planet in the history of the species, even in the present day, the scores on alternative tests compared to mainstream intelligence tests become inflated by the nature of the rarities claimed in addition to the number of individual test-takers claiming scores above or at 6-sigma.
Even with the elimination of scores claimed only on the rankings, or only the scores of individuals who themselves claim the scores on the alternative tests at or above 6-sigma, the continual issues of the rarities and the number of individuals glare forward.
In short, even if verified as accurate scores, as a premise of assuming trust in the scores claimed, the scores themselves, by individuals, can be claimed as inflated beyond the real metrics. Indeed, when on psychometric validity and reliability grounds, these remain alternative tests.
As such, these alternative tests lack the depth of reliability and validity found in the mainstream intelligence tests developed over decades and decades, even more than a century, so alternative tests compared to mainstream intelligence tests, including, as was noted to me, an alternative test (NVCP, NVCP-E, NVCP-R) made into a mainstream intelligence test.
Which is to say, as was described succinctly by one individual, the French branch of Harcourt Assessment acquired Pearson Education and made the NVCP-E, in particular, into the EPC, while the one highest-IQ claimant claims the score on the NVCP-R, not the NCVP-E. Both from Dr. Xavier Jouve; both test constructor and tested knew one another.
Indeed, Katsioulis took the NVCP-E twice and the NVCP-R twice for a first attempt and a second attempt on both tests as stated in “General information“:
IQ 205 , sd 16, NVCP-R [Rasch equated raw 49/54] • 2002
IQ 196 , sd 16, Qoymans Multiple Choice #3 [ceiling] • 2003
IQ 192 , sd 16, NVCP-E [Rasch equated raw 35/40] • 2002
IQ 186 , sd 16, NVCP-R [Fluid Intelligence Index Score] • 2002
IQ 183 , sd 16, NVCP-E [Fluid Intelligence Index Score] • 2002
IQ 183 , sd 16, Cattell Culture Fair III A+B [ceiling-1] • 2003
IQ 180+ sd 16, Bonnardel BLS4 – 2T [ceiling] • 2003
IQ 180+ sd 16, WAIS-R [extrapolated full scale] • 2002
Thusly, and if assuming a reasonable principle of first attempts resulting in lower scores, one comes to the first attempt on the NVCP-E at an IQ of 183 (S.D. 16) and on the NVCP-R at an IQ 186 (S.D. 16), and a second attempt on the NVCP-E at an IQ of 192 (S.D. 16) and on the NVCP-R at an IQ of 205 (S.D. 16).
In turn, as with the WAIS-R and the Bonnardel BLS4 – 2T scores listed above, and if assuming the seriousness in the effort of the experimental psychologist, Dr. Xavier Jouve, while ignoring relational conflict of interest between the two of them, we can come to the IQ scores from the mainstream intelligence tests at 175+ (S.D. 15), on the WAIS-R and the Bonnardel BLS4 – 2T, to 177.81 (S.D. 15) to 180.63 (S.D. 15), on the NVCP-E (first attempt) and NVCP-R (first attempt), respectively.
Since done by an experimental psychologist, this seems more serious than the MATRIQ and the score of Iakovos Koukas, though a first attempt on the MATRIQ.
One can see some of the highest claimants with WAIS, or a trusted mainstream intelligence test, score at 164 (S.D. 15), or 4.27-sigma, for Dr. Iakovos Koukas and 175 (S.D. 15), or 5.00-sigma, for Dr. Evangelos Katsioulis, while each, individually, claims a sigma of 6.93-sigma on MATRIQ and a 6.53-sigma on NVCP-R, respectively.
However, the WAIS-R scores for Katsioulis match the NVCP-E and NVCP-R first attempt scores far more than the MATRIQ first attempt and the WAIS score for Koukas.
Nonetheless, the N on all tests remains too low. Those with specific psychometric reliability and validity relate to the mainstream intelligence tests, as in aimed at measurement of the proposed scientific construct or psychological construct of general intelligence.
Thus, you see the massive differential between alternative tests and mainstream intelligence test scores for two of the highest-IQ in the world claimants.
This logic can be replicated across the spectrum for more scientific reliability and validity when making loose individual comparisons or larger contrasts, too, between alternative test scores (and scorers), seen mostly on these rankings, and mainstream intelligence tests, seen little on these rankings.
This leaves open the questions about individuals making claims about themselves or individuals assessed and claimed in history. Both more dubious, in different ways, than the rankings, though living rankings have import for individuals who wish for communal recognition of recognized test scores and claimed IQs.
Catherine Morris Cox made a ranking of 300. James Cattell made the Cattell 1,000. Jim Glenn made a list without specific IQs attached to the names. John Platt made a ranking with none at or above IQ 200, or without a specific IQ attached to the name.
Libb Thims made the ranking of 1,000 geniuses in history. The late Tony Buzan made a ranking. Same with the late Tony Buzan and Raymond Keene. Will Durant listed some without any at or above IQ 200.
Catherine Morris Cox ranked those above IQ 200 as Johann Wolfgang von Goethe (IQ 210), Gottfried Wilhelm (von) Leibniz (IQ 205), Hugo Grotius (IQ 200), and Thomas Wolsey (IQ 200).
Libb Thims made the ranking of those at or above IQ 200 with Johann Wolfgang von Goethe (IQ 225), Isaac Newton (IQ 220), Albert Einstein (IQ 215), James Clerk Maxwell (IQ 210), Willard Gibbs (IQ 210), Rudolf Clausius (IQ 205), Leonardo Da Vinci (IQ 200), and Thomas Young (IQ 200).
The late Tony Buzan included at or above IQ 200 as
Leonardo Da Vinci (IQ 220), Johann Wolfgang von Goethe (IQ 215), William Shakespeare (IQ 210), and Albert Einstein (IQ 205).
The late Tony Buzan and Raymond Keene ranked those above IQ 200 as Leonardo Da Vinci (IQ 220), Johann Wolfgang von Goethe (IQ 215), William Shakespeare (IQ 210), and Albert Einstein (IQ 205), too.
Even so, there exist self-claimed IQs or IQs claimed about some, as in media hype or inflated IQs.
In such a manner, there should be skepticism and more careful observation as to even the most minimal criteria of the type of test (alternative test versus mainstream intelligence test), the first attempt on the test or more than the first attempt on the test, and the real name or a fake name/pseudonym on the test, or, further, the financial conflicts of interest or other conflicts of interest inherent in the claimed scores or the rankings declared, as such.
Individuals have taken tests under false names, more than once, and on only alternative tests, for example. Outside of those considerations, these become increasing red flags, including if a difference between a mainstream intelligence test versus an alternative test, as can be noted by Libb Thims in a decent manner.
For example, outside of the genius listing, Libb Thims listed inflated IQs, where one needs to remain cautious: Adragon De Mello, Ainan Cawley, Michael Kearney, Maria Dos Marinos, Marnen Laibow-Koser, Evangelos Katsioulis, Avi Ben-Abraham, Rick Rosner, Marilyn Savant, Visalini Kumaraswamy, Marta Rodiguez, Gena Leung, Nathan Leopold, Christopher Langan/Christopher Michael Langan, Michael Grost, Sho Yano, Dylan Jones, Naida Camukova, Edith Stern, Christopher Harding, Daniel Simidchieva, Garry Kasparov, Philip Emeagwali, Bobby Fischer, Merrill Kenneth Wolf, Grady Towers, Pranav Veera, Judith Polgar, Jacob Barnett, Victoria Cowie, Colin Carlson, Oscar Wrigley, and Elise Tan-Roberts (link here).
Parents want their kids to be geniuses. The culture and media like the stories about genius going well and going awry. Individuals want to join the high-IQ community at the higher-IQ levels, and so on. These are motivations for lying, as happens, often, in these areas, apparently.
Although, by and large, the efforts are honest and sincere. These issues or concerns arise rather pervasively and, therefore, require a conscious attention about them.
[1] In “Christian Sorensen on Measuring and Ranking the Highly Intelligent,” it states:
There are a ton of online sources via articles including “The 40 smartest people of all time,” “30 Smartest People Alive Today,” “8 People with Higher IQs Than Einstein,” “Here Is The Highest Possible IQ And The People Who Hold The World Record,” “25 Highest IQ’s Throughout History,” “The 50 Greatest Living Geniuses,” “21 Celebrities With Surprisingly High IQs,” “World’s Most Intelligent People 2010 – Intelligent People – Highest IQ,” “Feeling accomplished yet? Here is a list of people whose IQ levels have created records time and again,” “Who has the highest recorded IQ of all time?,” “Of All Things: Which president had the highest IQ?,” “Talk About Hidden Genius: These Are The Celebrities Boasting The Highest IQs,” “24 of the smartest people who ever lived,” “Famous Historical Genius IQs,” “The Smartest and Least Brainy Presidents, by IQ Scores,” “An 11-Year-Old Just Earned the Highest IQ Score Possible,” “What Is The Highest IQ Possible You Can Achieve?,” “What is the highest IQ ever measured in a human?,” “Dr Evangelos Katsioulis has the World’s Highest IQ,” “The Time Everyone “Corrected” the World’s Smartest Woman,” “The 13 Presidents with the Highest IQ Scores,” “Who Has the Highest IQ in the World? 35 People Who Are Even Smarter Than Einstein,” “TOP 10 PEOPLE HAVE HIGHEST IQ SCORES IN THE WORLD (P.2),” “Meet Marilyn Vos Savant, The Woman With The World’s Highest IQ,” “The World’s 50 Smartest Teenagers,” “These 26 Celebrities Have The Highest IQ In Hollywood… #17 Is Pretty Much A Genius!,” “10 People With The Highest IQ In The World,” “The Man With The Highest IQ In The World Doesn’t Think He’s Very Smart At All,” “Top 12 People with Highest IQ in the World,” “Top 10 Women with Highest IQ in the World,” “The Massive List of Genius – People With the Highest IQ,” “Highest IQ Scores in History,” “A 3-year-old boy has just become the youngest member of Mensa UK, the largest international high IQ society,” and others. It comes down to partial and questionable listings, individual profiles, children, celebrities, and American presidents. Then it’s a smattering of probably truly more obscure materials. Outside of the straight gossip-level journalism, there are a number of listings such as GENIUS High IQ Network, Gifted High IQ Network, Hall of IQ scores, HRIQ Ranking List, Mahir Wu Ranking List, VeNuS Ranking List, World Famous IQ Scores, World Genius Directory, World Highest IQ Scores, GFIS IQ List, WIQF Listing, and Real IQ Listing.
[2] Its co-founders and co-presidents were Marco Ripà and Manahel Thabet. Its Advisory Board consisted of (the late) Tony Buzan, Raymond Keene/Raymond D. Keene, Dr. Evangelos Katsioulis, Jason Betts, YoungHoon Kim, Gabriele Tassaro, and Antonio Del Maestro.
[3] It comes with a variety of tests ranging in the type, scores, testee numbers, and the highest scores: ALGEBRICA, ANOTELEIA 44, Blue test, ESOTERICA, HIEROGLYPHICA, L.H.A.S.S.O. 31, Logical sequences assessment, Logima strictica 36, Logicaus strictimanus 24, Ls 60, Lshr Light, MATHODICA 22, Numerus, Numerus Classic, Numerus Light, Strict logic sequence examination I, VERBA 66, World intelligence test, XVLINGUA, and Zen high range IQ test.
[4] Founder and President is Domagoj Kutle. Vice President is Primoz Zagar.
[5] People listed in the same section of the site with unclear distinctions. These listed as previous members of the Guinness Book of World Records in the relevant section: Bruce Whiting, Robert Bryzman, Leta Speyer, Dr. Johaness Veldhuis, Ferris Alger, Christopher Harding, Kevin Langdon, Quiet Geniuses, Harold Finley, and David Garvey.
[6] Ed. November 17 2020: Since publication, the link went dead; however, VeNuS produced the World Genius Registry, World Genius Registry – II, and World Genius Registry – III.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/11
*Updated February 10, 2021.*
This is Addendum II to the following seven articles, links active:
A Review of the World Intelligence Network Sigma 1.33-3.07 Societies
World Intelligence Network Sigma 1.33-3.07 Societies “Second Pass”
The World Intelligence Network 3.13-4.8 Sigma Societies First Review
Second Pass of the World Intelligence Network 3.13-4.8 Sigma Societies
First Pass of the World Intelligence Network 5 to 7 Sigma Societies
Second Review of the World Intelligence Network 5 to 7 Sigma Societies
World Intelligence Network Sigma 1.33 to 7.00 Non-Defunct Societies Membership – Addendum I
The World Intelligence Network composed 84 “active” high-IQ societies.
Of those high-IQ societies found non-defunct with stagnation or activity, even high activity, please see the above articles or Addendum I, Addendum II is a complement to the articles and to Addendum I. It provides coverage of the defunct societies.
Those in existence at one time. Now, neither extant nor truly findable, except in the archives or the whispers of the historical record. This listing is based on an analysis of the 84 “active” high-IQ societies of the World Intelligence Network.
This number, at this time, is incorrect with 47 non-defunct and 37 defunct. Those 37 will be presented below. The President of the World Intelligence Network is Dr. Evangelos Katsioulis and the Vice-President is Manahel Thabet.
21 were defunct in the 1.33 to the 3.07 sigma society range. 11 were defunct in the 3.13 to 4.80 sigma range. 5 were defunct in the 5.00 to 7.00 sigma range. Let’s begin:
1.33 to 3.07 Sigma Societies
- UberMens Society
- OmIQami Society of Andrea Toffoli
- VinCi Society of Lloyd King
- Alta Capacidad Hispana (ACH) of Vicente Lopez Pena
- AtheistIQ Society of Robert Dawson
- BPIQ Society of Kelly Dorsett
- Gifted Artists Circle of Martin Tobias Lithner
- Ingenium Society of Martin Tobias Lithner
- IQUAL Society of Gerasimos Papaleventis
- Chorium Society of Paul Freeman
- Elateneos Society of Andrés Gómez Emilsson
- UNIQ Society of Martin Tobias Lithner
- Poetic Genius Society (PGS) of Greg A. Grove
- HispanIQ International Society (HIS) of Luis Enrique Pérez Ostoa
- Cerebrals Society of Xavier Jouve
- ExactIQ Society of Patrick Kreander
- Neurocubo of Pedro Lσpez, Thomas Hally, Cisar Tomi, Paul Laurent
- Artifex Mens Congregatio of Robert Mestre, Walter VanHuissteden, and Fivos Drymiotis
- International Society for Philosophical Enquiries (ISPE) of Christopher Harding
- LogIQ Society of Martin Tobias Lithner
- Milenija Society of Ivan Ivec and Mislav Predavec
3.13 to 4.80 Sigma Societies
- Ludomind Society of Albert Frank and Peter Bentley3
- SesquIQ Society
- Smart People Society
- sinApsa Society of Marin Filinic
- Coeus Society of Martin Tobias Lithner
- Hall Of The Ancients (HOTA) of Brennan Martin
- Camp Archimedes Society of Fivos Drymiotis and Lestat
- Ergo Society of Luis Enrique Pérez Ostoa
- Platinum Society of Hindemburg Melão
- Eximia Society of Patrick Kreander
- Incognia Society of Luis Enrique Pérez Ostoa
5.00 to 7.00 Sigma Societies
- Pars Society of Baran Yönter
- Unicorn Society of Hindemburg Melão
- Nano Society of Ivan Ivec
- One in Five Society of Huck Nembelton
- Universal Genius Society (UNIGEG) of Brennan Martin
As presented, as defunct, these do not have legitimate links, typically. If they do, they lead to dead-end websites or require more in-depth research to old mentions in writings about the various high-IQ societies. Therefore, no links presented here.
The founders may have membership listings from the last moments before the dissolution or simply disinterest in maintaining the high-IQ society, even the higher-IQ societies.
However, as can be surmised, the lower the sigma, the more societies; also, the more the defunct societies on the lower ends as a consequence of more societies on the lower end in the first place.
It may simply be a percent, about half or a tad less, of all societies become defunct, over time, regardless, if not active. Few make it beyond 30 years, not many.
Indeed, some may devote themselves to promoting particular personalities or theories, or worldviews, which, in turn, restricts communication. It constrains interest and can exhibit egoism to a degree.
Others, for an ideological reason, may simply never communicate to discard correspondence with opposing worldviews, as Christian and atheist high-IQ societies exist or existed, i.e., exhibit discriminatory admissions policies based on ideology, not scores alone.
If you’re looking for a first-pass of societies, then Wikipedia, before, listed, in order of rarity, Mensa International, Intertel, Triple Nine Society, Prometheus Society, and Mega Society[1].
Please see Addendum I for more information on non-defunct societies, and good luck in finding a community fit for you:
World Intelligence Network Sigma 1.33 to 7.00 Non-Defunct Societies Membership – Addendum I
As a small aside, I am aware of more listings and stated foundations, societies, and associations. The 84 societies on the World Intelligence Network appeared as if the most comprehensive.
From this, the list became a more convenient manner in which to survey some of the landscape without all of this messy terrain explored more. It was not a research project to snub anyone; it was a research project to do that which many kept asking to be done.
[1] Looking again, United Sigma Intelligence Association, formerly United Sigma Korea, has been newly listed on the Wikipedia listing for high-IQ societies.
However, the webpage link appears defunct based on the webpage being created by, and the inclusion of the United Sigma Intelligence Association or USIA on the high-IQ societies webpage by, an account associated with the United Sigma Intelligence Association: ‘Usiassociation.’
As a Conflict of Interest stated on the record, the “draft article” was removed by an ‘Arjayay.’ While, the dead link statement continues on the main high-IQ society webpage. This may have happened on Wikipedia before with others, as Wikipedia is old now.
Thus, the linked articles fairly placed on the Wikipedia listing, without a COI called out or illegitimate listing because of a conflict of interest, include, as before, Mensa International, Intertel, Triple Nine Society, Prometheus Society, and Mega Society.
Those are the safe bets.
[Ed. December 12 2020: ‘58.227.250.85’ edited the “High-IQ society” article listing on Wikipedia immediately before ‘Usiassociation’ and after the COI or Conflict of Interest claimed by ‘Arjayay.’ Given ‘58.227.250.85’ exists, and ‘Usiassociation’ was deleted immediately after the COI claim, there may be a link to ‘Usiassociation’ and ‘58.227.250.85,’ as ‘58.227.250.85’ has existed since February 4, 2020, and only edited articles including “High-IQ society,” “Prometheus Society,” “Kim Ung-Yong,” “Ronald K. Hoeflin,” “Christopher Langan,” “Youngsook Park,” and then, recently, “High-IQ society,” again. It would appear reasonable to assume a connection to ‘Usiassociation’ and, thus, USIA in this case too, or a link between ‘58.227.250.85,’ ‘Usiassociation,’ and USIA/United Sigma Intelligence Association. Furthermore, ‘58.227.250.85’ is a South Korean IP address.]
[Ed. December 26 2020: On December 21 to December 24 2020, the same pattern, in spite, of repeated COI claims continued only by the same IP Address from South Korea editing solely or purely for United Sigma Intelligence Association (USIA), formerly United Sigma Korea (USK), to force its content onto the listing. On December 21 2020, ‘202.78.236.194’ and ‘Kinu’ reverted to the original five high-IQ societies: Mensa International, Intertel, Triple Nine Society, Prometheus Society, and the Mega Society. On December 22 2020, the same ‘58.227.250.85’ reverted to add the United Sigma Intelligence Association or USIA back to the listing of “High-IQ society.” ‘Kinu,’ the same day, reverted the edits from ‘58.227.250.85.’ On December 23 2020, ‘58.227.250.85’ reverted the edits the day prior to the same additions of the United Sigma Intelligence Association or USIA. The same day, ‘Kinu’ reverted them. On December 24 2020, ‘58.227.250.85’ reverted to add the United Sigma Intelligence Association or USIA once more. ‘Nieuwsgierige Gebruiker’ reverted, so as to remove United Sigma Intelligence Association or USIA, on the same day. On December 24 2020, ‘Kinu’ blocked ‘58.227.250.85’ “with an expiration time of 1 week (anon. only, account creation blocked).”]
[Ed. February 10, 2021: on January 28 2021 ‘58.227.250.85‘ continued to attempt the same manipulations with more aggressive attempts and grandiose statements with a preface for the edits stating, “It is currently the most active and representative organization of high-intelligence organizations.” This may well be the President and Executive Director of the United Sigma Intelligence Association speaking in these terms and from this South Korean IP Address: 58.227.250.85. ‘RKLawton’ stated, “Without a valid source, we can’t use this. See wp:rs,” i.e., it’s invalid and unreliable, on January 28 2021 with deletion of the edits by ‘58.227.250.85.’ ‘Magus314’ on January 29 2021 made further edits including “Since the 1960s, Mensa has experienced increasing competition in attracting high-IQ individuals, as various new groups have emerged with even stricter and more exclusive admissions requirements.” The edits seem to incline towards hinting at the recently deleted edits mentioning a society with a newer status and a range of higher-IQ requirements for admission. Suspiciously, ’Magus314’ was deleted shortly thereafter. Thus, its edits happen one day after the inclusion of the high-praise edits on the Wikipedia page followed by the deletion of said edits for the inclusion by ’Magus314.’]
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/09
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: We talked about Leonardo Da Vinci and the Roman Catholic Church, so both laity and hierarchs with a specific focus on the hierarchs and theology. On Leonardo, the biographer Giorgio Vasari wrote, “[Leonardo’s] cast of mind was so heretical that he did not adhere to any religion, thinking perhaps that it was better to be a philosopher than a Christian.” In a time of the absolute authority of the Roman Catholic Church, especially in Europe, in Italy in particular, to be a philosopher disconnected from being “a Christian” was, indeed, “heretical,” much independence of thought, even genius, went undiscovered and, if discovered, crushed with threats of punishment, actual torture, even murder, by the Roman Catholic authorities of the time. In the modern period, this may become overwhelmingly, over decades now, overshadowed by the continuous scandals of the rape of children by hierarchs, as for example with priests, and then cover-up by hierarchs from someone who even became a Pope down to a local priest. A shuffling of the geographic priest deck so as to cover the tracks while keeping the crimes hidden because, as can be surmised, the crime of the rape of children becomes more of an issue as a media and public relations disaster, for decades, for the Roman Catholic Church than dealing with its internal crimes as an organization devoted to its public image and representation of authority, i.e., than to its dealing with human crimes committed against children. As you noted, Da Vinci valued reason above all, not below faith. In this manner, Da Vinci, clearly, rejected faith-based ‘understanding’ for a preference of primarily experience while organized thought and direct sensory experience through reason. Some might posit him as someone with a high regard for analogical perceptions as a means to come to the better approximations of the elusive truth of reality, such as it is, compared to the literature of the ancients, as he clearly, probably as a first since the ancients, questioned the handed-down assertions of the ancients – namely, the ancient Greeks – and put them to the test, showing several of them as outright fallacious. What does this further show about Da Vinci in the times of the absolute authority of the Roman Catholic Church and the Vicar of Christ on Earth?
Dr. Christian Sorensen: I think that time has not changed, since I consider that the Roman Catholic Church and the Vicar of Christ on earth, continue to have absolute authority, from the point of view, of what their factual power represents, nevertheless, time has varied, because from the perspective, of what Da Vinci was able to demonstrate, it could be said, that if he was to reason, as the absolute authority was to the Roman Catholic Church, that equation, currently, is not proportionally equivalent, due to the fact, that absolute authority is to the Roman Catholic Church, but reason is to no one, since contextually speaking, Da Vinci, indeed, questioned through reason and science, the earthly divine authority, however today, there is nobody, doing something analogous to what Da Vinci did. Therefore, it could even be stated, that the questioning that is being made, in ourdays, by utilizing the same framework of Da Vinci, is basic and rudimentary, because beyond to denounce Church’s crimes and aberrations, they have not managed to go further, in the sense of dismantling their authority, argumentatively, through facing the potholes and incongruities of their Christological farce, which invariably throughout time, has been the only cosmogony that they have had on hand, in order to steal, through the intimidation, what causes within some consciences, the sacred, as well as all the wealth, that has been accumulated by them over centuries, since through these, they have found the perfect combination, not only with Da Vinci, to spin through a russian roulette of death, their campaign of terror, which actually inverts its cross, in order to place it, next to a sword.
Jacobsen: What were other ‘crimes’ of other geniuses in the eyes of the Roman Catholic Church through time?
Sorensen: Almost all geniuses, in one way or another, have been persecuted and criminalized, by the Roman Catholic Church, just for having thought differently, nevertheless, there is one of them, that comes to mind particularly, since every day, when I went to the Palazzo di Sant’Apollinare in Rome, I had to pass forcibly, during my way, by the street del Sant’Ufficio, and the place that remembers, where Giordano Bruno had been burned at the stake.
Jacobsen: The scholastics parroted the works of others century after century. This has been the premise of theology since its inception with little in the manner of internal change while only happening from external pressures. Da Vinci didn’t state this once, or as a one-off. He kept saying it, “When the followers and reciters of the works of others are compared to those who are inventors and interpreters between Nature and man, it is as though they are non-existent mirror images of some original. Given that it is only by chance that we are invested with the human form, I might think of them as being a herd of animals.” When he was charged with sodomy, after the verdict came out as “not guilty,” he said, “When I made God a cherub, you put me in prison. Now, if I make him a grown man, you will do me even worse.” Da Vinci probably resented the Roman Catholic Church, where, one manner to make a point most succinctly and past one’s lifetime including attempted jailers, is to use the symbols, iconography, and language of the Oppressors Supreme themselves in artistic works and make this point several times in writings. His rejection of the scholastics; his questioning of the authority of the Roman Catholic Church, punctuated by a claim of sodomy about him. All these show a lack of endearment to the religious absolutes and the Roman Catholic hierarchs of the time. What would prevent even polymaths from more fully enacting their freedom of spirit in their works, their life, their words?
Sorensen: I think that what prevents polymaths, from being able to fully express their freedom of spirit, ultimately is fear, which from my point of view, always refers to the fear of losing something, which can be from running out of life, to losing what for me, is one’s vital space, that refers in the case of the last, to the projected image of oneself on others, which if it is negative, can leads as a consequence of punishment, to individual isolation, generally motivated, by some type of social rejection, that seeks to take refuge, in pseudo reasonable justifications, by alluding to commonwealth assumptions, that at the same time, intend to correlate, with what the Roman Catholic Church, denominates as good judgment and well-formed conscience, which is nothing more, than the obverse of a repressive morality, which sees in individual self-affirmation, the greatest onanistic sin, even though that as such, I believe, it can only be reserved for the clergy, especially, when they want to use some altar, for discharging their autoerotic pleasure.
Jacobsen: Da Vinci further stated, “Of what use are those who try to restrict what we know to only those things that are easy to comprehend, often because they themselves are not inclined to learn more about a particular subject, like the subject of the human body.” Noting, he did anatomical dissections when this was illegal, so had to do this surreptitiously and without showing anyone his findings. Other times, he could be scathing, “…they want to comprehend the mind of God, talking about it as though they had already dissected it into parts. Still, they remain unaware of their own bodies, of the realities of their surroundings, and even unaware of their own stupidity.” All these reflect his fundamental skepticism of the dogma of the time, which remain the dogma of today. Why would discovery and science be made so difficult for society under the auspices of the Roman Catholic Church?
Sorensen: Just as Da Vinci says, that they intend to understand the mind of God and speak of it, as if they had dissected it into parts, in the same manner, I also state, that they intend to understand the soul, and speak of it, as if someone had found it, when he was dissecting a body. Science and any kind of discovery, are difficult to be perfomed in a society, under the pressure of the Roman Catholic Church, because scientific discoveries, mean, a loss of power for them, since additionally, implies that society, places faith in reason, and not in theology, which it’s the opposite, of what the authority of the Roman Catholic Church has always intended to achieve, when by placing science below theology, subdues it, because in that way, under the auspices of their authority, which gives totalizing responses regarding everything, since according to the bible, there’s nothing left to create, which is in my opinion a good history book, although I think it’s less good, when there are those, who childishly believe in it, as if it was the story of something real, society is ultimately pushed to believe, that reason should become, the slave of faith.
Jacobsen: Other times, Da Vinci was outright direct, “Along with the scholars, they despise the mathematical sciences, which are the only true sources of information about those things which they claim to know so much about. Instead, they talk about miracles and write about things that nobody could ever know, things that cannot be proven by any evidence in nature.” Someone skeptical of the miracles, or the miraculous claims of others, as in “cannot be proven by any evidence in nature.” Indeed, he continued, “Wherever there is no true science and no certainty of knowledge, there will be conflicting speculations and quarrels. However, whenever things are proven by scientific demonstration and known for certain, then all quarreling will cease. And if controversy should ever arise again, then our first conclusions must have been questionable.” Over the most fundamental claims of the Roman Catholic faith, whether the Resurrection of Christ or the Immaculate Conception, there exists millennia-long innumerable “speculations and quarrels.” Indeed, even the soul and God, he lay explicit skeptical claims about it:
It seems to me that all studies are vain and full of errors unless they are based on experience and can be tested by experiment, in other words, they can be demonstrated to our senses. For if we are doubtful of what our senses perceive then how much more doubtful should we be of things that our senses cannot perceive, like the nature of God and the soul and other such things over which there are endless disputes and controversies.
Thusly, when Da Vinci spoke of the concept of a god, as in “God,” he wasn’t using the Roman Catholic Church’s God vis-à-vis “miracles,” the “soul,” or even “God,” or that which “cannot be proven by any evidence of nature,” and probably meant both Nature and the Necessity upon which nature is built. Because, otherwise, these meant endless “speculations and quarrels,” those which enact a dog’s indefinite tail-chase. What does this further imply about the unprovables asserted as absolutes in the mind of Da Vinci, of you?
Sorensen: I will follow a different logic than Da Vinci, since from my point of view, what is improbable, because it has no basis in empirical experience, but is assumed as an absolute, is something, that does not admits any speculation or discussion, due to the cause, that evidently, empirical experience, must be born from the perception of senses, therefore, it is not possible to discuss, discursively speaking, about something, that regardless of whether it is truth or not, does not have the properties of knowledge, that is to say, if discursiveness needs of knowledge, in order to exist as a discussion, then it is possible to affirm, that discursiveness in face of the improbable, is in front of nothingness, which wouldn’t allow any discussion, to exist as such, in consequence the last, enables in turn to conclude, that everything which is not knowledge, because it is improbable, but that’s assumed to be an absolute, should always be considered as a dogma, and then, as something that’s not speculable, therefore, from there onwards, nothing linked to the breadth of the understandable, will be able to arise at that point.
Jacobsen: Similarly, as you note, a man leaving a reality within reality, i.e., his works and life and so life-work, with infinite interpretation; an infinity of possible perspective-taking and parsing, and combining, so as to reject the fundamental bases of the Roman Catholic Church as omni-absolute or that which contains the Truth, for that which is claimed as “the way and the truth and the life.” A religion whose Theity garners the title, Lord of Lords, King of Kings, Father, Son, Son of God, Son of Man, and the like. A religion with a divine patriarch, in short. Yet, as someone who claims sense as primary and not the patriarchs or the works of dead theologians, who considers “art… the queen of all sciences,” and, indeed, claims “those who study the ancients and not the words of Nature are stepsons and not sons of Nature, the mother of all good authors,” thus sees Nature as mother, so nature as primary, because sense is primary. He may have used the word “God,” but he was a naturalist and a logician through and through, therefore not a Catholic and not a Christian through skepticism of “miracles,” the “soul,” and “God.” His ultimate undermining of the Roman Catholic Church, in such a manner, comes from the life representative of infinitude of interpretation, marked by the dint of the mother, Nature, or the source of all good authors, and reflective of the infinite asymptotic discovery process of science while exhibited most thoroughly through art as the queen of the sciences, harkening back to the “primordial pagan goddesses” of old, as in a feminine principle represented in Mary Magdalena while with origin beyond the opacity of pre-recorded human history when the feminine principle reigned supreme, thus “Nature,” the “queen,” so sense, which, if you think about it, makes a lot more sense than theological non-sense. What does infinity of interpretation in Nature mean for institutions grounded on absolutes?
Sorensen: For institutions based on absolutes, such as happens, with the Roman Catholic Church, that presumption would constitute anathema, since it violates, what I will denominate the theological creationist principle, because if God, created everything that exists in six days, then, the fact of admitting an infinity of interpretations in nature, would be equivalent, to accept evolution, and therefore, to assume, that the creative process, is not only ad aeternum, but also, that it only takes place in nature itself, which implies, the denial of the most primal theological truth, because rejects, the idea of a creation already completed, and refuses the belief, in the existence of a creator God.
Jacobsen: As the Roman Catholic Church continues to add wood to a burning ship, what words happen to be on the side of the ship, its title or signage?
Sorensen: The Roman Catholic Church, is not adding wood to a burning ship, but is adding wood, to its own burning ship, that doesn’t mean the same. On its side, it would be written as title, if from dust you came, then to dust you will return, because to fire, you have always belonged.
Jacobsen: What do you make of modern efforts by the Roman Catholic Church and its efforts to combat anti-Semitism? There are calls for Christians and Jewish peoples to work together. When is this sincere and historical? When is this sincere and ahistorical? When is this simply insincere?
Sorensen: I think that the Roman Catholic Church, has invariably always been anti-Semitic, in this sense, the only thing that has variably changed throughout history, until our days, is the cynicism, with which they have wrapped it, in order to make it look, like a gift. From my point of view, it constitutes a historical reality, the fact, that they have always blamed the Jewish people, for the death of Jesus, as well that, for nobody is anything new, that they perceive Judaism, as an archaic religion, which was surpassed by their New Testament, nor that the Church believes, that the end of time will come, after the Jews converted to Catholicism. In other terms, if not only, they accuse the Jewish people of murder, but also, they consider Judaism, not as a truth religion, and they are convinced, that some day, the Jews will repent and do penance, for all their sins, and therefore, they will surrender, at the feet of Roman Catholic Church’s authority, then I think, that the anti-Semitism of the Roman Catholic Church, is a fact of evidence, that since ever, has cried to them.
Jacobsen: You have Freemasonic family history. Any important points of contact for this particular interview?
Sorensen: What I internalize the most from them, is the value of social justice, that in the context of this interview, leads me to raise my voice, for the silence of all those innocents, who have paraded, in front of Roman Catholic Church’s, perfidious and dispiteous, impassive gaze.
Jacobsen: Why has the Roman Catholic Church been such a strong opponent of the Freemasons who number only a few million worldwide?
Sorensen: The Roman Catholic Church, has always fought the Freemasons, not from a numerical issue, but rather since a matter of principles and consequences, derivated from these, which leads in synthesis, to the fact, that this religious sect, sees them as a threat, and therefore, rejects from their guts, what Freemasons, defend as supreme value, in terms of equality, fraternity and freedom, at the same time that fight, with outrage, any trace of dogmatism. Therefore, if there is something that identifies Freemasons, above all things, is tolerance, and in consequence a principle, that I am going to denominate, as the intolerance of intolerance, which in front of the Roman Catholic Church, is exactly the opposite, since respect to them, it’s possible to translate that maximum, as the intolerance of tolerance, through which, it can be inferred, and easily respond, respectively, the question and the reason of why, this Church, has always wanted, to make Freemasonry, disappear from the face of world.
Jacobsen: The Congregation on the Doctrine of the Faith in Declaration on Masonic Associations stated in full:
It has been asked whether there has been any change in the Church’s decision in regard to Masonic associations since the new Code of Canon Law does not mention them expressly, unlike the previous Code.
This Sacred Congregation is in a position to reply that this circumstance in due to an editorial criterion which was followed also in the case of other associations likewise unmentioned inasmuch as they are contained in wider categories.
Therefore the Church’s negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enrol in Masonic associations are in a state of grave sin and may not receive Holy Communion.
It is not within the competence of local ecclesiastical authorities to give a judgment on the nature of Masonic associations which would imply a derogation from what has been decided above, and this in line with the Declaration of this Sacred Congregation issued on 17 February 1981 (cf. AAS 73 1981 pp. 240-241; English language edition of L’Osservatore Romano, 9 March 1981).
In an audience granted to the undersigned Cardinal Prefect, the Supreme Pontiff John Paul II approved and ordered the publication of this Declaration which had been decided in an ordinary meeting of this Sacred Congregation.
Rome, from the Office of the Sacred Congregation for the Doctrine of the Faith, 26 November 1983.
Joseph Card.
RATZINGER
Prefect
+ Fr. Jerome
Hamer, O.P.
Titular Archbishop of Lorium
Secretary
What does this exhibit to you?
Sorensen: I think this statement, it’s a serious and plausible threat, that as such, demonstrates the way, in which the Roman Catholic Church, communicates with Catholics and exercises its authority over them, at the same time that exhibits, how the Lamb of god, and the Vicar of Christ, who represents it on earth, actually have little or no innocence. Likewise, it is deductible the kind of conflict, that the Roman Catholic Church put’s over the table, not only with the Freemasons, but also with anything that embodies reason, and therefore, that facilitates and promotes, the right for thinking freely. From the perspective of this sick logic, a threat of this nature, undoubtedly, must be mitigated through intimidation, that is to say, by the exercise of communicational means, that search to achieve control with the manipulation of fear, which implies, a sort of development proposal towards human beings, that’s supported, by messages implicitly loaded of superstitious images, that ultimately will be directly proportional, to what I will name as despotic and patriarchal authoritarianism, that instead of developing a spirit of service, among their faithful and the community, what explicitly does, is to restrict freedom, by confusing their parishioners to believe, that meekness, is equivalent to having a spirit of servitude.
Jacobsen: How does this reflect the centuries of reactionary history of the Roman Catholic Church to the Freemasons?
Sorensen: This is reflected, in the demonization, that the Roman Catholic Church has made of the Freemasons, over the centuries, and in the Christian charity, with which the Church, has always treated them, in such a manner, and so tangibly, that it’s possible to verify these, through such ordinary deeds, as are the signs, founded in the entrances of some European churches, where it’s possible to read, that dogs and Freemasons, are prohibited from entering that place of prayer, or as are the declarations of the popes, like Francis I, the current pontiff, who treats Freemasonry, as the black beast.
Jacobsen: What real threat, renewed in 1983, do the Freemasons, or others associated or of like mind, pose to the Roman Catholic Church? Why was this warning ‘resurrected’?
Sorensen: This warning arose, because it coincides, with the time when the Roman Catholic Church, through a communicational strategy, that had its origin in John Paul II, who tried to show itself, as an intellectual, by removing the ghost of Karol Wojtyla, wanted to demonstrate, a compatibility and harmonic relationship, between reason and faith, for which, in order to be convincing with their pseudo sincere intention, they decided to reconcile with science, by baptizing symbolically, some paradigmatic scientists, as Darwin and Galileo, who were condemned with their work as heretics, and were hidden in the Index of the Sant’Ufficio, as forbidden reading for the Catholics. In this context, it was naively believed, that the Roman Catholic Church, was exhibing with that gesture, a greater openness towards Freemasons and to other similiar associations, nevertheless, regarding these, the Church did the opposite, since they ratified their historical position, due to the fact, that they believe, that Freemasons, seek to destroy the Roman Catholic Church, question that I partially share, not since Freemasonry intends to do so, but because they postulate, that man, through the utilization of reason and the development of science, transforms in the only architect of himself, and of a better humanity, cause for which, from my point of view, there is no other possibility for the Roman Catholic Church, other than to collapse, since sooner rather than later, Catholics will become aware, of the deception, of which they have been victims.
Jacobsen: Thank you for the opportunity and your time, Dr. Sorensen.
Sorensen: My pleasure, Mr. Jacobsen.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/04
A common notion in atheist communities in regards to the gods concept via-a-vis believers is the fire insurance policy of believers’ sincere belief in God. Why even think this is the case?
Principally, it is grounded in a sense of unfairness or lack of fair play. Most people in the theist communities hold the beliefs for the same reasons others hold those beliefs. Because they believe that they are true.
In some more sophisticated speaking, they consider the beliefs justified and true. True so as to match some reality of the world. Justified so as to have good reasons for holding the belief in the first place.
I see no contradiction in the holding of a justified true belief and thinking something is true, while being unfairly treated by others. A thought to be justified true belief can be false and individuals can be treated unfairly, even cruelly, by ideological opposition.
To be fair to theists, as well as to give a tip of the hat to most atheists and agnostics, there is, generally speaking, a fair and comprehensive representation of the opposition’s positions on a wide smattering of topics.
The issues come in a mis-representation of the opposition. Let’s take, for example, the caricature of the atheist community as Satanic child molesters in service of Gog and Magog. Does this help in any way? Is this an accurate characterization of the generic atheist position?
Same with the field puppet on a post of the generic agnostic as a wishy-washy atheist without the guts of the generic atheist’s convictions. It’s all of a piece of the man of steel fought while in the presence of Kryptonite, turned to straw in other words.
Even amongst the most literalist of the fundamentalists, they will view the idea of the insurance policy theology as ridiculous. Where, God isn’t neither life insurance nor fire insurance. In that, to the Creator of the Heavens and the Earth as a means by which to only save a life, it is minimally satisfying to the heart and soul.
Indeed, when taking the idea of the life insurance policy theology, the idea is that there is, somehow, a way in which to declare oneself a Christian as well as propose oneself as a forgiven one no matter what one does.
In general, they will view the choice to become a Christian as a kickoff to the football game rather than the game. You can start in the game. The coach can have the plays of the game for a guaranteed win laid out.
Yet, you can quit the game or fail to follow rules even after the start of the game. Here, we a similar situation in terms of a fire insurance idea about theology. Obviously, Christians want to avoid Hell.
If you believe in Hell, of course, you want to avoid the worst possible suffering. However, even in this case, we come to the idea of belief as a means solely to avoid Hell. To even some of the most strident Christians, the point is to live a Christ-like life and to adhere to the principles of Jesus, to be forgiven, not to avoid Hell.
It is mistaking a side benefit for the core of the purpose of believing in Christ. Inasmuch as this is the case, the idea of believing in Jesus merely as a life insurance or a fire insurance policy is both incorrect from the outside view and probably offensive to Christian from an inside perspective.
It’s good to argue against particular beliefs, while a proper comprehension of the arguments, whether from new angles or old seems important.
To make a particular point, one could point to this as a reason for some Christians. While more comprehensive critiques, they must involve systematic critiques of the reasoning with examples, in which these insurance policy counterarguments could provide some modicum of additional flavour critique.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/04
Leonardo Da Vinci posited a number of principles of thinking in regards to the ways in which direct experience and the mind play one to the other. In this sense, he wanted to catalogue observations and thinking as a formulation of function and self-consistency.
When taking into account some of the manner of the self-consistencies in mind, think of some of the most classic examples of human thought, a married bachelor, in thought, is not something within the realm of thinking, except as a formulation of words carried into a sentence.
Ergo, formulations of words can lead to meaninglessness and can derive from the meaningless because of the impossibility of the thought and the impossibility of true meaning conveyed by the thought.
The possible and the impossible in regards to thinking creates limits. A square circle, not the squaring of a circle or vice versa, as in all relevant properties of the square and all relevant properties of the circle equating to one another, these provide a basis for comprehension of one to the other, as in differentiating and not equating to one another.
A square circle, a married bachelor, and so on, amount to the impossible in mind if taking the categories in a serious manner. As one delves into the writing of Da Vinci, he posits something of a circle with a point.
In this point in the circle, one can project an infinity of lines from the point; while, also, one can project an infinity of lines beyond this too, and from any other point within the circle. In this manner, it becomes a hall of lines, or circle rather, infinite in parts and relations if desired.
These formulations represent infinities in mind. While, since the thoughts contain no space, or are spaceless, they are that which do not and cannot exist because of their ontological status in the mind rather than in the world.
Without applying it in art, but in theology, we can expand some of the thinking in which the fact of things in the mind containing no space, indivisibly, means the non-dimensionality, in reality, of things in the mind.
For Da Vinci, the things of the mind were, by definition, dimensionless. He posits dimensionlessness for imaginary objects, or those of the mind, where he considers direct experience of the world as a primary.
Things in the world as dimensional rather than dimensionless. These dimensions represent the real, as given by the senses. These are contained in space, so do not lack existence and have divisibility.
While things of the mind, given their lack of reality, they become dimensionless because they contain no space, as in every other point relates directly to every other point instantaneously and without regard for apparent separation in mind.
By dint of their lack of dimensionality, they amount to nothing. This “nothing” becomes something of a hallmark of things in the mind. In turn, the things of the mind, as nothing, represent nothing more than the culmination of a singular thought without true dimensionality as lacking spatiality.
In this lack of spatiality, these become as nothing. Things of the mind, in the light of their containing no real space, so having spacelessness, amount to nothing. He says exactly that with several experiments of mind to demonstrate this.
So, to be a-spatial is not to be transcending space, it is to be non-existent. In other sections, he goes on to describe the infinite as to have no form, as in to be infinite means to have no form. So, all finities mean form; all infinities mean no form.
A traditional set of properties for a god, as in Divine Attributes, are eternality, goodness, grace, holiness, immanence, immutability, justice, love, mercy, omnipotence, omnipresence, omniscience, righteousness, self-existence, sovereignty, and transcendence.
The psychological qualities, as divine attributes, so divine psychological attributes, are goodness, grace, holiness, justice, love, mercy, and righteousness. These require a being extant, first; otherwise, no divine psychology present there.
In turn, we come to the properties of the divine, as in eternality, immanence, immutability, omnipotence, omnipresence, omniscience, self-existence, sovereignty, and transcendence. Each of these properties posits an infinity, as in absolute and limitless.
The idea of the eternal means an a-temporality or an infinite temporality, or functionality to both. Immanence implies an immanent existence in all relevant respects and places. Immutability means an unchanging nature and form.
Omnipotence means the ability to do anything. An omnipresence means a presence in all places. Omniscience means knowing everything. A self-existence means contingent upon nothing else.
Sovereignty means ownership or rulership over all. Transcendence means to transcend all limits, as in limitless. That which is beyond definition in a true sense becomes God.
While, with these properties provided by theology, we can describe the ideas and forms of God in terms of the properties in His existence as well as the psychological qualities of God, so as to differentiate the ideas of the Divine Attributes themselves; those which are assumed as true and then taken as the first fact carried forward.
A failure of the properties rather than the divine psychological qualities ruins the foundations for psychology. Even if taking the Divine Attributes as true, and accepting the assertions of the qualities as first fact, we can examine them for some consistency, while utilizing some of the principles of thought of Da Vinci as a starting point.
To Da Vinci, to be infinite is to have no form, so to have no real content; to be finite is to have form and content, that which comes from or generates within the mind as truly having no dimensionality or space because of its non-reality.
Imaginary ideas rather than real objects; real objects of the world of direct sensory experience and imaginary ideas of the world of the mind. In this way, Da Vinci speaks of the dimensionless nature of the mind’s imaginary objects and the dimensionality of the objects of the world of direct sensory experience. The world places limits as the mind contains nothing via its lack of space.
Those properties rather than psychological attributes of the divine as seen in the Divine Attributes of goodness, grace, holiness, justice, love, mercy, and righteousness in contrast to the more primary Divine Attributes, as properties, of eternality, immanence, immutability, omnipotence, omnipresence, omniscience, self-existence, sovereignty, and transcendence.
To know requires some material structure, as seen with all that we know about beings that can know; to exist means to exist in a time, as time unites with space, so with space; to be immanent means a sense of immanence in both space and time, so coming to a sense of the spatiotemporal requirements of immanence tied to a spatiotemporal volume or worldline implicated in a “material structure,” so omniscience, immanence, come as facets of omnipresence: Immanence means an omnipresence; omniscience means an omnipresence, or a presence.
Thus, we come to eternality, immutability, omnipotence, self-existence, sovereignty, and transcendence. While these properties come from thought, of things in the mind, the base existence of the world exhibit properties given to the senses, while the mind’s considerations mean a lack of dimensionality to them, or a spacelessness to their attribution.
Or, rather, in a manner of speaking, we can consider the reduction of space to dimensionlessness as nothingness, similarly with a proposed transcendence of spatial limits. In this transcendence, we can note the manner of infinity creating no form, as in infinite.
To propose an attribute, as in a Divine Attribute, as an infinite, it becomes formless, due to its infinity as a property; while, with this infinity of property, the formlessness means a lack in the property or the Divine Attribute itself, which means a double falsity in title in meaning.
As in, a Divine Attribute, in such a manner, becomes neither “Divine” nor an “Attribute” because an attribute would imply a self-limit so as to have a form with an attribute, a property, or a quality in the first place.
Therefore, the Divine Attributes, or the more primary attributes of God, with an infinity, in this aforementioned sense, would mean an impossibility of attribution, so a lack of attribute. This applies to eternality and transcendence.
In that, these mean something akin to a-temporality via endlessness, as reflections of the same attribute. To become the infinite in time, as in endlessness, or to transcend, is to become without form, while claiming a property. In turn, these become as those in the mind, nothing.
Leaving immutability, self-existence, and sovereignty, and omnipresence, the nature of Nature is both necessity and change. Without transcendence or eternality, the only presence is that which is in space-time, and space-time changes, and no sovereign would exist in the will of acts or the choices made and acted out by operators in the universe, as freedom of the will is given to human beings in the universe as a property for a creative act willed in the universe, thusly negating the total sovereignty as in a Divine Sovereignty.
Furthermore, when taking arguments for aseity or a self-existence of God, as in an aseitous being leading to all that which is seitous or being itself, existence in itself and time in existence, the contingency needs lead to an origin point of existence, to make the argument for that which embodies true and complete aseity, while, as with eternality and transcendence, something spaceless is not only not a thing; it’s nothing, as per explanation before.
Which is to say, the universe self-exists, not as a rabbit out of a hat but out of the Necessity of existence itself, if one takes these arguments seriously, and as with no total sovereignty (on the premises of the theology with freedom of the will), and mutability inherent in Nature by necessity, and as omnipresence implies a form of absolute presence and transcendent presence, the infinity creates no form while proposing a solution through infinitude, so leading to no true presence as a property, and spatiotemporal-lessness means a true nothing, so non-existent.
No eternality, immanence, immutability, omnipotence, omnipresence, omniscience, self-existence, sovereignty, and transcendence means no divine psychological qualities to embody them, so as to mean no primary properties or Divine Attributes in eternality, immanence, immutability, omnipotence, omnipresence, omniscience, self-existence, sovereignty, and transcendence derives no goodness, grace, holiness, justice, love, mercy, and righteousness.
Indeed, simply considerations of infinity having no form meaning no property, so only finities having form and so having properties, and the spaceless meaning nothing as in non-dimensionality, all Divine Attributes becomes a buggers brigade for millennia.
No space to have properties, so no materiality to embody them; thus, Divine Attributes as a divine comedy of errors (Q.E.D.).
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/03
Scott Douglas Jacobsen: Thank you for your attendance here today, Mrs. Sorensen, we will be focusing, as you have been informed and consented, on marriage in this series. Some can take this as advice from a married couple. Others can take this as a discussion on marriage between a young man and two married people. Still others, they formulate this as a fun little chat with different views on marriage. To make the long into the short, I am writing for a wedding magazine now. I joke about myself as the ‘Guy-in-Residence’ (also the ‘Canadian-in-Residence’). The team of writers is strong. You two have been married for some time. The title for this series is “The Unmeasurable Genius and the Infinite Jewel.” Many of the best minds in the history of philosophy have died single. Da Vinci died a bachelor; Hypatia died a bachelorette; Mencken died a bachelor; Newton died a bachelor; Sidis died a bachelor; Turing died a bachelor; Da Vinci had a funny line on marriage: “Marriage is like putting your hand into a bag of snakes in the hope of pulling out an eel.” Of course, the inimitable Socrates said, “By all means, marry. If you get a good wife, you’ll become happy; if you get a bad one, you’ll become a philosopher.” Marriage is an important topic, always has been a crucial subject. If someone is denying this, they’re simply not paying attention to current affairs or history, or their own lives. Most people consider marriage (or co-habitation) and having children one of the most important parts of life for them. According to Pew Research, these are the reasons considered important for marrying: 88% say for love. 81% say for making a lifelong commitment. 76% say for companionship. 49% say for having children. 30% say for a relationship recognized in a religious ceremony. 28% say for financial stability. 23% say for legal rights and benefits. Stereotypically, in North American culture, I assume other cultures. Men are more passive regarding marriage and weddings; women are more proactive regarding marriage and weddings. One of my colleagues, a woman, at our restaurant, joked, “The guys only have to propose, and then show up.” In fact, more than one woman held this view in a sort of ill-concealed jocular derision. As Mencken opened in In Defense of Women:
A man’s women folk, whatever their outward show of respect for his merit and authority, always regard him secretly as an ass, and with something akin to pity. His most gaudy sayings and doings seldom deceive them; they see the actual man within, and know him for a shallow and pathetic fellow. In this fact, perhaps, lies one of the best proofs of feminine intelligence, or, as the common phrase makes it, feminine intuition. The mark of that so-called intuition is simply a sharp and accurate perception of reality, an habitual immunity to emotional enchantment, a relentless capacity for distinguishing clearly between the appearance and the substance. The appearance, in the normal family circle, is a hero, magnifico, a demigod. The substance is a poor mountebank… A man’s wife labours under no such naive folly. She may envy her husband, true enough, certain of his more soothing prerogatives and sentimentalities. She may envy him his masculine liberty of movement and occupation, his impenetrable complacency, his peasant-like delight in petty vices, his capacity for hiding the harsh face of reality behind the cloak of romanticism, his general innocence and childishness. But she never envies him his puerile ego; she never envies him his shoddy and preposterous soul. This shrewd perception of masculine bombast and make-believe, this acute understanding of man as the eternal tragic comedian, is at the bottom of that compassionate irony which paces under the name of the maternal instinct. A woman wishes to mother a man simply because she sees into his helplessness, his need of an amiable environment, his touching self delusion.
There’s a lot to unpack here. So, why not unpack with people more experienced in this endeavour than myself? To those who don’t know, Christian, Dr. Sorensen, is the highest-scoring mainstream intelligence test scorer on the World Genius Directory with a claimed and certified 185+ S.D. 15 intelligence quotient on the WAIS-R. It matters a lot to some, while not at all to others, for different reasons – entirely fair. I frame him here as an “unmeasurable genius”. Mrs. Sorensen, naturally, is his wife. She is the wisest person Dr. Sorensen knows. Someone, who I have on good authority, is a stone from the Crown of God. I framed this as an “Infinite Jewel.” This explains the title of the series chosen by Dr. Sorensen from a few proposed to Dr. Sorensen by me. Dr. Sorensen and I have been writing on a wide smattering of subject matter. It was only a matter of time before coming to the topic of marriage. Who better to have than Mr. and Mrs. Sorensen to discuss this line of thought? Personal stuff first, only have to give as much as you like. How did you two meet?
Mr. Christian Sorensen and Mrs. Sorensen: We met by chance, it could be said, by something divine, since one day, we simply crossed our fates, in a Synagogue, that neither of us frequented. An anecdote, that so far, moves and surprises us, was that some time before, Christian went to that same Synagogue, for Purim, and because he had forgotten his kipa, the rabbi opened the museum’s showcase, to lend him one. What is impressive, was that inside that kipa, it was written the name of my maternal grandfather Z “L, of which we realized, long time after we had met, once that Christian, asked me, about my second last name. In fact, not only was of him, but also, it had been the kipa, of their chuppah, and happy marriage.
Jacobsen: What was the marriage ceremony for the two of you?
Mr. Sorensen and Mrs. Sorensen: We got married, in a private ceremony, under the stars and the chuppah, on a beautiful and exclusive beach, facing the sea.
Jacobsen: How many years have the two you been married? What do you count as the most important moment or variable in realizing this person was capable of the long haul?
Mr. Sorensen: For kabbalistic reasons, there are words, that I’m not going to pronounce, as a way not to overexpose my wife. Regarding the question, we have been married for almost a decade, and regarding my wife, I realized, of what before I could never have given witness, when being together, for the first time, she asked me, what am I to you? Without hesitating even a second, I replied, “My wife.”
Mrs. Sorensen: From the first day I saw him, I knew that our lives, were going to be together forever. It is something that is felt in the soul, and rationally it is difficult to explain, since in my opinion, for each person, before being born, G-d has reserved her someone special, in order to share its life and be a unity. In this sense, I consider myself fortunate, of having by my side, a husband, with an unmeasurable intelligence, who is simply complex, of whom I am lucky to learn new things every day, and who is the most wonderful man. Finding such a man, would be as difficult, as finding a person with his intelligence.
Jacobsen: For men entering into a marriage, what is important for them to consider – unique to them?
Mr. Sorensen: I think the most important qualities, are to be loyal, and to have the ability to listen.
Mrs. Sorensen:From my point of view, I think that men, should consider three fundamental points, that are love, confidence and patience, because if they manage to work on them, then they will be assured, of success in their marriages.
Jacobsen: For women thinking of marriage, what is important for them to consider – unique to them?
Mr. Sorensen: What defines all, because it is above anything, is unconditionality, and as a consequence of it, the capacity to give herself, in soul and body, without ever losing, its delicacy and femininity. I have always thought, in terms of gender, and anatomically speaking, that the man is to the head, as well as the woman, is to the neck, which leads to affirm, that the neck, is the one that allows, the head to move.
Mrs. Sorensen: I would say, the ability to keep the shalom beit, to love and understand the needs of the other, without ever losing respect for his person, and always to feel admiration, for the person who is next to you.
Jacobsen: What are important for both men and women to consider for considering marriage?
Mr. Sorensen and Mrs. Sorensen: We think that all the richness of marriage, is based on differences, and in the complement derived from these, therefore, although we are equal to each other, we are not in an absolute sense equals, but only as people, endowed with the same rights. In consequence, so that the above actually occurs, it is essential, to have the ability to think about the other, instead of thinking exclusively about ourselves, which is equivalent to say, that when you think of yourself, this thought should pass first of all, through what the other has in mind, and only then, towards the decision of something. In this sense, we could affirm, that just as equality is to symmetry, which leads to competitiveness, likewise, differences are to complementarity, which leads to uniqueness. In other words, unhealthy individualism, carries to extreme machismo and feminism, and both, as happens with symbiotic love and hate, are finally, two sides of the same mask. In practical terms, marriage, is how it happens in the chuppad, since the man puts the roof and both build a home.
Jacobsen: Thank you for the opportunity and your time, Mr. and Mrs. Sorensen.
Mr. Sorensen: My pleasure, and I hope the evidence, leads to idealism, but not to platonic love.
Mrs. Sorensen: Thank you, for allowing me the opportunity, to speak about the man behind the genie.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/02
Leonardo Da Vinci spoke on the infinite and the finite, and nothing, as well as that which exists in the mind, or not. His writings pertain to a wide subject matter while exhibiting not only mastery, but creative originality of a high calibre.
In one quote, he states, “A point is not part of a line.” As in, one must break apart the meaning of the infinite, the finite, the coterminous, the mind, the natural, the mathematical, the empirical, and more. This statement reflects the fundamental philosophy of Da Vinci, of which its remnants, as which remained as principles of thought, weave through the quoted works together as one, as in a unified framework for looking at the world, centuries ahead of his time, and now, and hidden to naked eyes, not to the mind.
He said, “It is the infinite alone that cannot be attained, for if it could it would become finite.” In this, the finitude of an existence comes in stark contrast to the infinite. The infinite of which no finite, no matter the size or the number of combinations, could ever match in magnitude.
In his natural philosophy of thought, he comprised a series of independent, unique considerations of the nature of nature, and, by derivative formulation, the nature of human nature vis-à-vis human thought. The finite in contemplation of the infinite.
Da Vinci stated, “The smallest natural point is larger than all mathematical points, and this is proved because the natural point has continuity, and any thing that is continuous is infinitely divisible; but the mathematical point is indivisible because it has no size.”
His point of a smallest “natural” point is in contrast to a smallest point because a “natural” smallest point would include the natural – the real – world of sense and experience as given by the five senses with the most important, to Da Vinci, of sight.
In some manner, in the first quote, he posits the impossibility of an infinite as something attainable, which retains a quality of impossibility for the finite to attain it, instead of the possibility of the existence of the infinite.
In this sense, he merely posits a mathematical truth in the form of the infinite never reachable through the finite. Furthermore, in the personal notebooks, or work books, Da Vinci postulated more.
His premises on a natural point is continuity, so infinity through limitless divisibility, and the “mathematical point” or non-natural point becomes indivisible “because it has no size.” This natural versus mathematical split came firmly to the grasp of the mind of Da Vinci.
He didn’t write carelessly. He was focused and sure of the word as he was in his stroke of the paint brush. The focused separation become the limit versus the limitless, and the natural versus the mathematical.
He comes as a natural philosopher or a scientist, and a mathematician, and so, in both, an empiricist-logician examining for functional relations between things of the mind and things of the sense, so, truly, a logical-operationalist or someone in search of the self-consistent, inside and out, and for functionality, operational truths about the world and the mind.
A logical operationalist, or a self-consistency-operationalist rather more precisely, as one who finds the consistencies of the mind and the world in which one inhabits the evident self-consistent operations in the natural world given by experience and the self-consistent operations of mind in the mathematical world.
He said, “Nothing is that which fills no space. If one single point placed in a circle may be the starting point of an infinite number of lines, and the termination of an infinite number of lines, there must be an infinite number of points separable from this point, and these when reunited become one again; whence it follows that the part may be equal to the whole.”
Nullity, total absence of space; to be a-spatial is to not be, to Da Vinci, where the only existence given by “to be” simply inheres in the language and represents a limit of the language, not of the intrinsic quality or valuation of the original thought of spacelessness as a fundamental premise for nothingness. That is, non-spatial upper limit, lower limit, range, contents, and existence, equate to proper no-things, nothing.
Da Vinci noted the single point in a circle may be the basis for infinity of lines and its coterminous limit with the non-infinite & non-finite, while an infinite separativity exists for the lines themselves with origin in this central point of the circle. His conclusion: the part may be equal to the whole, not is (necessarily) equal to the whole.
In this sense, he derives a principle of reflective capacities of parts to the whole via spatial relations on the premise of an infinite divisibility in actuality and the infinite divisibility permissive of an infinitude of connections from the point in the circle to the rest of the points, as such, in the circle.
On space, once more, Da Vinci, states, “The point, being indivisible, occupies no space. That which occupies no space is nothing. The limiting surface of one thing is the beginning of another.”
Thus a direction of attention to the idea of a point in space, something in a space, mentally, while occupying no space, by definition, causa mentale, becomes something of the mind, not of the world, so equal to no space as occupying no space, so being nothing, as per the derivations before.
While concluding, the limits of the surface of one becomes the beginning of a surface of the other. This raises further questions about the separation of one surface to another, one object to another, where he posits a sort of bleeding of surface to surface as being the nature of the surface of objects, hence the nature of objects derived from direct experience with a property in the object from a subject in relation to the perception of the object in Nature.
These separations of one surface into another formulate something akin to distinctions of mind and not distinctions of nature, so a distinction with a requisite operator on the other side, so Da Vinci himself.
“That which has no limitations, has no form. The limitations of two conterminous bodies are interchangeably the surface of each. All the surfaces of a body are not parts of that body,” Da Vinci continued.
Infinite in all relevant capacities creates no form; thus, form requires finites, where finites exist in the world of the natural in different ways, where limitations exist in “two coterminous bodies” with interchangeability of bodies through surfaces.
In some sense, the properties apart from the person do not reflect the boundaries as in the mind of the experiencer and theorizer, where the coterminous become the partially co-spatial in experience and in mind.
The premise of the limitless meaning no form translates into the self-limiting as that which has form. Any form becomes an intrinsic self-limit on the infinite and, therefore, a finite; finite means form, and infinite means formless.
The surfaces of the object or the “body” become co-spatially extant with the surfaces of the other object(s) or ‘bodies’ in which one becomes the other while separativity remains crucial to an experiential distinction of the objects in perception, in and of themselves.
Da Vinci stated, “The line has in itself neither matter nor substance and may rather be called an imaginary idea than a real object; and this being its nature it occupies no space. Therefore an infinite number of lines may be conceived of as intersecting each other at a point, which has no dimensions and is only of the thickness (if thickness it may be called) of one single line.”
To have neither matter nor substance, or to be “an imaginary idea” rather “than a real object” creates a unitary distinctiveness in the thinking of Da Vinci, where the mind limits the actual in conception, while perception provides strong approximations within the remit of the experience, so providing knowledge of the world through (flawed) direct perception, the objects derived from real objects or the ideas of the real objects amount to the imaginary, where by “its nature occupies no space” so equates to nothing.
An infinity of lines between points in the object conceived in potentiality. Each intersecting in all parts conceived or potentially conceived with a dimensionlessness inherent in the lines, the dots, the intersections, so the object in mind or imaginary idea, itself, as something without dimensions – so being nothing as a-spatial, because dimensionless (non-dimensionality) in mind.
He continued, “The boundaries of bodies are the least of all things. The proposition is proved to be true, because the boundary of a thing is a surface, which is not part of the body contained within that surface; nor is it part of the air surrounding that body, but is the medium interposted between the air and the body, as is proved in its place.”
The most minimal natural boundaries come from the boundaries of “bodies” or objects, such is the phenomenological fact of perception. Where, the boundary is the surface; while the surface is not part of the body “contained within that surface,” and not part of the medium between surfaces, it’s “in place.”
The objects as two spatial volumes; the surfaces as two others; the medium as a fifth separating the two surfaces, then the two surfaces further separating the objects within the direct sensory perception and conception of Da Vinci.
To him, direct experience of the world was the most important. In these quotations, he exhibits a form of experienced ratiocination taking the sensory information from the world, reasoning about it, then deriving principles about both the world and the capacity for personal observation about the world.
A separation between objects, surfaces, and mediums, and the degree of finitude and divisibility within the world of experience and then indivisibility and nothingness within the world of mind, while directing attention to the self-consistency principles in either and the operations functioning behind both and to derive both in direct experience of the world and in the mind, respectively.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/02
The power of resistance which has enabled the Jewish people to survive for thousands of years has been based to a large extent on traditions of mutual helpfulness. In these years of affliction our readiness to help one another is being put to an especially severe test – Albert Einstein before the outbreak of WWII
Anti-Semitism has played a brutal role in human history. It continues to play one. Its manifestations vary by country, culture, and time. Yet, it’s the flavour of bitterness on the proverbial tongue, hatred in the heart, and ignorance of the brain. A sensory echo through time.
It’s something of a majority poison, as exhibited in other ethnic hatreds. Where, with some rare few, it becomes a form of transcendent hatred of ‘the (despised) Other,’ as in that which is not understood and deemed condemned by God Almighty or the all-knowing State.
Whether secular statehood or religious injunction, anti-Semitism has shown its face for millennia. Even the great geniuses of history have been struck throughout their lives to the formulations of ethnic supremacy against them, Albert Einstein famously went through numerous tribulations due to this.
Adam Richter in “Einstein faced antisemitism in his early career” reports Einstein experienced anti-Semitism, even after the publication of his theories and the garnering of international fame. He states:
Einstein continued to face criticism that focused on his Jewish heritage, particularly in his native Germany. Nazis and their sympathizers decried his “Jewish science,” with its unusual ideas about the relativity of space and time, which they believed undermined the more credible “Aryan science.” After class, a student approached me and asked a question that surprised me: Where did all this prejudice against Jews “suddenly” come from in the 1920s and 1930s? Why would the Jews be singled out in the scientific community? I ended up explaining to the student at length that the growth of antisemitism [sic] in Europe was anything but sudden. Rather, its roots extended back as least as far as the Middle Ages, when Jews were expelled from numerous European cities and regions.
Einstein was issued criticism, not for his ideas or his political stances but, his heritage, Jewish ancestry. That which he could not change and remained stuck with as an adult, as an old man, as a legacy, and as an internationally famous genius. That’s part of the poison of anti-Semitism.
Also, it reflects the common trend for century after century of hatred towards an individual because of their ethnicity, as a Jewish man, woman, or child, rather than in things in which they would have a choice. Misogyny, hatred of Arabs, anti-Asian sentiment, derision and exclusion of personhood status of black people, remain much the same.
A deep and abiding hatred of an individual for that which Nature, Necessity, God, or their parents bestowed upon them. It can become as ridiculous, unnecessary, and cruel, as a criticism of “Jewish science” as if scientific or empirical facts and mathematical principles cared about the ethnicity of the person who discovered them or posited them.
All ethnic hatreds stem from the worst of human nature and an ignorance of human nature, simultaneously. The idea of the “Jewish science” was seen, to anti-Semites, as a corruption if not an anti-thesis of “Aryan science.”
At core, a split between German Gentiles and German Jews set forth by German Gentiles, as the dominant ethnic grouping, against the minority, German Jews, though with an internationalist tinge because of its focus on the anti-Jewish sentiment as the center of the storm.
“Jewish science” and “German science,” as such, simply or merely reflect the prejudices and the ignorance of individuals about science or about human nature; where, science, as a manifestation of a plural process grounded in human experience and sense-enhancing tools, represents a universal attempt at acquisition of the true approximations of Nature’s principles and form.
Anything less than this can be considered both an affront to one’s God, oneself, or Nature, as in honest and sincere work for truth rejects parochial labels of its proper process, science, as German science, Jewish science, even Canadian science.
Canadians, Jewish peoples, and Germans do science, practice it in other words, but they do not produce Canadian science, Jewish science, or German science, as in ethnic-based truth because of an ethnicity; only the products of reality found through science as a process of sincere searching for truth – even the fleeting.
In a matter of fact, these remain, as Einstein noted, harbingers of hatred, and death, spanning a far time into the past, even to the Middle Ages “when Jews were expelled from numerous European cities and regions.”
Some make the claim of this spanning back to the foundation of Christianity with the claim of Jewish peoples, as a whole, murdering the Son of God, so the justifications for hatred and violence continue into the present theologically too.
It was not merely the Germans. Americans, too, exhibited this formulation of hatred. In “Albert Einstein’s letter denouncing antisemitism in US academia on sale,” Rossella Tercatin quoted Einstein, who said:
The hostile attitude of universities towards Jewish teaching staff and students has been increasing perilously, even though it manifests in a hypocritical manner…
Unfortunately, the current Jewish leaders do not comprehend the seriousness of the situation, similar to the German Jews in the time before Hitler. They believe that they are able to put an end to the problem by being silent and disregarding it, and they thus miss the time for creating places of support…
This is not just true for the functions of the educational system, of course, but in economic and social terms as well…
Between World War I and World War II, there were quotas in American universities, or institutions of purported higher learning, on Jewish students.
When you read Einstein’s Pacifism and World War I By Virginia Iris Holmes, she talks about how even when offered an executive board position of the Association for Combating Antisemitism (Verein zur Abwehr des Antisemitismus) in September 1920; his step-daughter and secretary, Ilse Einstein, wrote:
Prof. Einstein instructed me to inform you that in his opinion we Jews cannot contribute to combating antisemitism [sic] through a direct campaign. Since your view on this point differs from that of Prof. Einstein, I respectfully request in his name that you kindly refrain from your plan – of electing Mr. Einstein onto the board of your association.
Einstein expanded on the letter in Israelitisches Wochenblatt ten days after the rejection of the effort in terms of the direct combat of anti-Semitism. Einstein “expressed his support for the socially underprivileged East European Jews and showed a leaning toward cultural Zionism and the cultivation of pride in a positive Jewish identity.”
Stuart Clark in “Why Einstein never received a Nobel prize for relativity” argued for the role of anti-Semitism in the lack of an eventual Nobel Prize for Einstein based on Relativity (Special Relativity and/or General Relativity), even with a “decade’s worth of Nobel nominations behind him.”
The reasoning: “Antisemitism [sic] was on the rise in Germany; Jews were being scapegoated for the country’s defeat in the war. As both Jew and pacifist, Einstein was an obvious target. The complexity of relativity did not help either. Opponents such as Ernst Gehrcke and Philipp Lenard found it easy to cast doubt upon its labyrinthine mathematics.”
In 1921, nonetheless, Einstein was awarded a Nobel Prize. However, the threats of harm to self, whether livelihood or life, can make an individual weary. When based on ethnic grounds, or ethnic hatred roots, this becomes no different for these individuals.
Anti-Semitism is a poison in the vein; it can be drained from the public consciousness through a consistent moral effort to tune into the natural conscience of most of humanity in the form of the humane rather than the heavy-handed, resource-wastage of the inculcation of the inhumane.
Otherwise, as Clark notes on the outcomes of hatred in mind, wrote, “German foreign minister Walther Rathenau had been murdered by anti-Semites. In the subsequent investigation, the police had found Einstein’s name on a list of targets.”
Physics remains about reading the signs of Necessity, as supreme, in Nature, including human nature. Einstein had insights here too. In “A decade before the Nazis came to power, Albert Einstein warned of the rise of anti-Semitism,” Natasha Frost described a letter written by Einstein to Maja (his sister) as a warning about the “grave dangers” (Frost) coming to them.
Rathenau was a close friend of the Einstein family. Hitler was a minor political figure known for targeting of Jews in speeches. Einstein began to frame himself as a “free man.” Someone without tenure and disconnected to the universities.
As Aron Heller describes in “Einstein warned about rise of antisemitism more than a decade before Nazis seized power, letter shows,” the Nazis immediately began instituting anti-Semitic legislation as soon as they came into power in Germany.
Frost stated, “In 1933, the Nazis passed laws prohibiting Jews from holding any official positions, including teaching at universities.”
He had joined a League of Nations Commission, where he saw himself becoming a sort of itinerant preacher. Maja, meanwhile, lived in Italy Fewer than 20 years later, Benito Mussolini instituted anti-Semitic laws. Fascists are anti-Semites, historical lesson.
These sentiments born of hard-won experience reflect the statement about a “savage logic” stated in a letter to Jawaharlal Nehru, Prime Minister of India, in 1947, where these sentiments mark a direct discourse on the victimization of Jewish peoples “for centuries” while “bereft of all the rights and protections which even the smallest people normally has…”
“Long before the emergence of Hitler I made the cause of Zionism mine because through it I saw a means of correcting a flagrant wrong… The Jewish people alone has for centuries been in the anomalous position of being victimized and hounded as a people, though bereft of all the rights and protections which even the smallest people normally has,” Einstein stated, in full, “Zionism offered the means of ending this discrimination… The advent of Hitler underscored with a savage logic all the disastrous implications contained in the abnormal situation in which Jews found themselves. Millions of Jews perished… because there was no spot on the globe where they could find sanctuary…The Jewish survivors demand the right to dwell amid brothers, on the ancient soil of their fathers.”
To discontinue this ornery state of affairs for more than two millennia, a new way forward means a new discourse about wider humanity in the presence and form of a life lived out in a humane manner with a civilized logic, not a “savage logic,” as exhibited in even the great societies of their time, in the arts, literature, philosophy, and science; as they went from a more civilized logic to an outright savage logic, the highest, of the time, can be brought to the lowest in the darkness of the inhumane apart from the light of the humane, thus chary vigilance in perpetuity becomes a virtuous necessity – a salve to the ill of “savage logic.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/12/01
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla ice cream.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: Insofar as some reasonably substantive historical work displays the personality of Leonardo (Da Vinci), we can stipulate some probabilities about the man: gay or male homosexual, left-handed, vegetarian, wore purple and pink tunics, polymath, wrote in reverse to the norm of culture then and now, illegitimate child, no real last name, son of a notary father and peasant mother, an empiricist-logician without formal education or schooling, and some formal training in the arts under Andrea del Verrocchio, and, of course, without equal amongst contemporaries. Any thoughts on Leonardo Da Vinci? (Personally: an eminently lovable person.)
Dr. Christian Sorensen: Along with sustaining the eminence of Leonardo da Vinci, I think that it is necessary, to reaffirm its enigmatic and progressive personality, all of which stands out overwhelmingly, with respect to the generality of his time and of our days, nevertheless, not everything can be inclusive, if of what is talking about, is its homosexuality, which from my point of view, and contrary to what Freud argued, was not a repressed desire. Indeed, it was conscious enough, to have lived it, at the same level of his other desires, and then, unlike its other qualities, it would have followed the same fate, that the one is followed currently, in the sense of going unnoticed, which is what I believe that happens, to the vast majority of men, when they put into play, their masculinity, through what I will name as heterocuriosity, that strictly speaking, it is a camouflaged bisexuality, which I consider to be structurally constitutive, both physically and psychologically, therefore ultimately represents anyway, and no matter in what context it takes place, a facet of homosexuality. In this sense, for me, and from a metaphorical perspective, Da Vinci’s kind of homosexual latency, becomes by analogy, not in what most believe as genial creativity, but in what for me has to do with a creative genius, that expresses in itself, by showing and hiding at the same time, as if it was a divinity, what I think it’s his writing with crooked lines. Due to the above, I believe that Da Vinci, was the first to have the intention, of creating an underlying mystery, foundable within the expressed message of its work, and containing as such, what I will denominate as achieved significance of the word, which is going to be related, in turn, with something external to the work itself, while the external to which it refers, will also be implicitly present in it. The aforementioned, suggests also, the fact of discovering, that his main value, from my point of view, is a sort of game of interactions, that’s being displayed between the symbol and their hidden meanings, which lastly enables to conclude, that there’s an inexhaustibility, that places Da Vinci and his work, in something equivalent to what would be the place of the universe, where the only findable limit, is the reason.
Jacobsen: Da Vinci commonly repeated himself. Prismatic lessons in orbit around the same orb. For example, compare the three quotations here:
- These scholars strut around in a pompous way, without any thoughts of their own, equipped only with the thoughts of others, and they want to stop me from having my own thoughts. And if they despise me for being an inventor, then how much more should they be despised for not being inventors, but followers and reciters of the works of others.
- Although I cannot quote from authors in the same way they do, I shall rely on a much worthier thing, actual experience, which is the only thing that could ever have properly guided the men that they learn from.
- I am well aware that because I did not study the ancients, some foolish men will accuse me of being uneducated. They will say that because I did not learn from their schoolbooks, I am unqualified to express an opinion. But I would reply that my conclusions are drawn from firsthand experience, unlike the scholars who only believe what they read in books written by others.
He would make a poor academic. For the formally uneducated with unmeasurable talents, what seems like the sensibility to less capable others with prestige, title, and connections for Da Vinci?
Sorensen: I think that it causes nausea, since the nothingness of being is fully revealed, as an act of fatuous sincerity, that is to say, nothing is not present, as negation, in the sense of absence, as occurs with the immeasurable ignorance, but instead, what happens is equivalent to a doctoral ignorance, where an absent presence is produced, since something present, presents itself as such, at the same time, that it becomes an absence, by double negation, because what is shown as evidence, is actually being hidden, and therefore, it’s not presented, meanwhile on the other hand, what seems like evidence, is not perceived as such.
Jacobsen: Any favourite quotations properly attributed to Da Vinci?
Sorensen: Simplicity is the ultimate sophistication.
Jacobsen: What seems like the true philosophical stance of Da Vinci on God, the Bible, religion, theology, the sciences, Christianity, and nature, reality Itself?
Sorensen: The fact that precisely, reality in itself, is the only true thing, since from his point of view, all knowledge, should be born from experience, and from the perception of the senses, therefore, if any reality is not empirical, then it shouldn’t be assumed as existent, and in consequence, no knowledge, that doesn’t have its origin in the latter, can be either accepted as truth. Not for nothing, Da Vinci says, that when he meets God, he will claim him, for all the faults that exist within the world, which in my opinion means then, that God could not have created nothing, since then something, would not work correctly, between God and its perfection, in consequent its entity neither does exist, nor would there be any conversation between both. In more tangible terms, I think that just as Da Vinci despised metaphysics, due to its unmeaningful etherealness, in the same way, he also felt an allergy with theology, that was further projected towards the clergy, by denouncing them as corrupts, and by calling to disobey their authority, through its works.
Jacobsen: Any thoughts on the Catholic funeral for Da Vinci?
Sorensen: Regarding Da Vinci’s funeral in itself, I can only say, that many myths have been woven, and that there are more uncertainties than assurances about it, however, especially around his death, and in relation to its testament, left to the notary of Amboise, draws the attention, the fact that Da Vinci, had requested, three solemn Masses, with deacon and sub-deacon, and thirty Gregorian Masses, without chorus. Regarding its desire, plenty of things may be said, though from my perspective, what actually is emphasized, is the symbolic meaning of number three, that for me means knowledge, in the Hebrew sense of the word emet as truth, which signifies without death, and that as such, was repeated three times. Therefore, if the presence of the priest is taken into consideration, then I will propose as an interpretation, the appearance of number thirty-three, which coincides in turn, with the age that Jesus had when he died, while the masses without singing, are related with what for me, is the metaphor of the holy Grail, and not, with what is the holy Grail in itself, since it belongs to the sacred enigma, of which its secret, along with having circulated between different depositaries, has been split into parts, that individually, do not say anything about themselves, except if they are completely assembled, which then, is going to imply a certain knowledge, that is not only hidden, but also, that’s lost in time, because it refers to a lineage, already assimilated, and therefore, untraceable.
Jacobsen: Regarding the (Roman) Catholics, what are the bases for their faith?
Sorensen: I think, that the faith of Roman Catholicism, is a faith without bases, since it refers to a reality, which is not real, at the same time, that it has always tried to erase the traces of all it, that is to say, of the reality that regards Jesus and Mary Magdalene. The last, has been in that way, from the medieval crusades, through the Renaissance and modern-day with the witch hunts, among which, I believe, that Leonardo Da Vinci was a victim, and until now, where the probable current murders, who are seeking to destroy, any evidence, related to the depositaries of the sacred enigma, by carrying out, from the darkness, and with the protection of their sacramental secrecy, silencing conspiracies, that hide behind organizations, such as the Opus Dei, since in that way, they continue maintaining a hierarchical, patriarchal and anti-egalitarian power structure, which ultimately, does nothing more, than to reaffirm their intolerance, and what I am going to name, as the supposed exclusivism of their Christian faith, that’s exactly the opposite, of what it is for me, the liberating egalitarianism of the feminine principle, represented by Maria Magadalena and by the primordial pagan goddesses, to whom this Jewish woman, would somehow be assimilated.
Jacobsen: What seem like the good, the neutral, and the bad of their faith?
Sorensen: I think, that the bad thing about their faith, is that it exists, meanwhile, the neutral issue, is that it is an empty faith, because as such, it says absolutely nothing, therefore, the good news about it, would be, that this and its Roman Catholic Church, may collapse and disappear promptly, since with doing so, for the first time, they would be making something for the commonwealth of humanity.
Jacobsen: What were some close social and professional entanglements with Opus Dei and the Vatican for you? What were the lessons from the experience?
Sorensen: I did my philosophy studies, at the Ponticia Università della Santa Croce in Rome, which is physically located in the Palazzo di Sant’Apollinare, since the 14th century, and which was in practice, the old College of Cardinals, where for example, the anti-Pope Benedict XIII, the Nazi Pope Pius XII, and the Pope of the Second Vatican Council, John XXIII, studied. While I was studying, the Opus Dei, offered me to do, a second doctorate in psychology in Germany, and they wanted me to work, in Spain and the United States, with two world-renowned psychiatrists, Aquilino Polaino and Alexander Lyford Pyke, respectively. Simultaneously with the last, they gave me the possibility, of accessing to a sort of secret library, with documents and texts that belonged to the Roman Catholic Church, since the 11th century, and which have been for hundreds of years, forbidden literature for everyone, other than a select group of ecclesiastical authorities, therefore I was the exception to this rule. Indeed, regarding these readings, I had to take an oath, in front of a commission of clergy, under penalty of excommunication, in case that I dared to disclose the content of them. My stay in Rome, allowed me to maintain a physical closeness and friendship, with both the Vatican and the Opus Dei, because in fact, I lived in via Aurelia 145, which was an exclusive condominium, for the diplomatic staff of several embassies, and was located meters from the perimeter wall of the Vatican, at the same time, that I also strengthened close ties, among others, with Joaquin Navarro Valls, who was the spokesman for twenty-two years, during the pontificate of John Paul II, and with Monsignor Mariano Fazio, who is the future successor, of the current prelate of the Opus Dei. In addition to the above, I had the opportunity, to get to know the Vatican banking, since its director of finance, Piero Bagio, to whom I arrived recommended by someone of the Opus Dei, was the person who opened my personal account, in the Ambrosian bank. If I had accepted, all the chances the Opus Dei gave me, with all certainty, I would have assured my existence, from a financial and professional point of view, nevertheless as a counterpart, I would have had to be satisfied, with the will of flying like a poultry, which in concrete would have meant, to sell my soul and spirit, in exchange for wealthness, question to which, I actually was not and I am not willing to do. On the other hand, I wanted to have a training in metaphysics, and from that point of view, I think that the most optimal way to do it, was in a pontifical university with ecclesiastical orientation, that as well, is found in the crib of the Roman Catholic Church, therefore, this was for me, the most suitable place for achieving the goal, not only for all the aforementioned, but also because I think, that the best place, where a bird can take refuge, so as not to be spotted by a hawk, is by hiding under his wings.
Jacobsen: Why is Roman Catholicism one of the most dominant faith sects in the world now?
Sorensen: Because it is the only religious sect, that delivers certainties. All other religions and sects, propose the existence of a sort of silver cord, between God and man, which would allow a communication without intermediaries, though the counterpart, would be that this kind of bond, implies the fact of not knowing or to not recognize the will of God, and therefore, to be unaware, of if the soul, is worthy of enjoying the eternal beatitudes, regarding which, this sect would be its guardian executor, since represents, God on earth, and feels with the empowerment, to redeem sins, what from an underlying point of view, demonstrates, the reason of why this faith, is based on what I will denominate as double self-referentiality, due to the fact, that everything turns, in first person, around them, regardless of whether they are clergy or not. In consequence, generally, they are sort of insatiable black holes, that are waiting to be filled, with goodness, by God. Their neighbors, instead, only exists as scarlet covered steps, waiting to be trampled, for ascending towards heaven. Therefore, in my opinion, the Roman Catholic Church, is a sect, that by excellence, exalts the disordered desire for oneself, and occupies it, like a hook, for a huge majority, at the same time that exhibits, what for me is their facilitist attribute, since together with lacking any intellectual exigency, because almost all of their beliefs and precepts, are empty of any rational basis, and the few of them, which are considered by the clergy, as preambles of faith, because they would have some degree of explicability, actually what they follow, are tautological forms of reasoning, that lead them to chase their tails, just like a perturbated dog does with his. Obviously then, it is not surprising, that they make montages of realities, loaded with magical thoughts, which undoubtedly and for sure, may reach the heart of more than someone, especially if they are supported, by images full of luminous rays, that show languishing faces with blank stares. Deep down, nevertheless, they lack the most important, which is the history, a coherent story, able to account phenomenologically, of the existence of a subject within it.
Jacobsen: What was the work of the Roman Catholics in regards to fighting against anti-Semitism and fighting to further entrench and participate in anti-Semitism?
Sorensen: I think that both, are two sides of the same coin, which is the same strategy, currently followed, with their declarations of love, towards homosexual unions. Historically speaking, the Roman Catholic Church, has always been cynically anti-Semitic, since for them there is a historical crime and sin, due to the crucifixion of Jesus, with respect to which, the Jewish people is guilty, and therefore, would have to pay eternally, with the pain that rejection produces, and with the deaths, that the persecutions entail, nevertheless is in turn, another justification for punishing them, because they didn’t recognize, in the person of Jesus, the figure of the Messiah. In the same manner, according to their bizarre way of thinking, Jews would still cling to a doctrinal error, that they proudly defend, through their over-intellectualizations of the sacred scriptures, and consequently, by contributing, to maintain the world plunged into darkness, for not reaching the true faith. The aforementioned, suggests, that Jews should be silently fought, as enemies of the faith in Jesus Christ, however they forget, that the above is a kind of guiltness, that the lame man attributes to the pavement, because he is not able to walk through, since lastly what they’re preventing is that the Catholic world, gets to know the real true story, due to the fact, that this, would lead to the collapse of the Catholic Church. In conclusion, what they actually feel, is that they have no way to defend themselves, from the cornerstone that’s undermining the foundations of their feigned faith, therefore, the only thing left for them, is to use anti-Semitism as a threat for Jews, at the same time that they use Jews, as a threat for the rest of the world, nevertheless from my point of view, they lose sight, that the threat, is the weapon of who first feels threatened.
Jacobsen: What are the typical forms of argument of the Roman Catholics? What refutes to near certainty or in totality?
Sorensen: The Roman Catholic Church, sustains itself, through arguments, that have the form of apodypic certainties, which means, that they do not admit, any type of refutations, because the last would suppose, a discursive confrontation, which in turn, would give the option to reject a specific argument, and the last, does not happen with the apodictic reasoning, since it is equivalent to an absolute, that is imposed, by its querulous force, which is derived in parallel, from an authoritarianism, and not from a discursive force. Similarly, these kinds of arguments, take dichotomous forms, in order to polarize their meanings to the extreme, due to the fact, of being unable to integrate opposing elements, for forming afterwards, coherent wholes, and therefore, by the employment of a dualistic thinking, they tend to pigeonhole them, with rigid moral categories of good and evil, since they are incapable to resolve any cognitive dissonance, arising from apparent contradictory elements, due to the reason, that they’re incapable of accessing, towards what I will name as formal thinking. In consequence, they remain within a sensitive stage of thought, that at times, is only able of carrying out concrete operations, which never get to the complete abstraction of something.
Jacobsen: Thank you for the opportunity and your time, Dr. Sorensen.
Sorensen: You’re welcome, Mr. Jacobsen.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/30
British Columbia has a highly educated population. However, it doesn’t prevent the delusions of old and New Age filter into the communities and professions.
“Freethought for the Small Towns: A Case Study“[1] gives a decent idea of this on a wide smattering of issues, including naturopathy and naturopaths who, by definition, claim medical doctor or doctor status while not being doctors in the local town here.
It’s province-wide, though. They’re fraudulent and found throughout the province. Astrologers, mediums, numerologists, and psychics, are much the same: frauds, or mountebanks, who make a living off lies.
Those who feed on the pain and/or gullibility of others, who have been termed “Psychic Vampires,” as in the cases of mediums who claim to speak to the dead of living loved ones. These are bad people claiming to know the outcomes and to speak for the dead of those who are alive and love them.
One of the most prominent self-proclaimed supernaturalists, self-claimed ‘astrologer,’ in British Columbia is Georgia Nicols. Someone who has chosen a profession based on a lie, while garnering some prominence within the Lower Mainland. In Langley, British Columbia, we have ‘psychics’ Linnea Pearson, Carole Serene, Courtney Dawson, and Christine Marie.
What is a psychic, though? Good question, RationalWiki states, “A psychic is a person purporting to have some sort of supernatural or paranormal ability to receive or interpret information in a way that normal people cannot and that empirical evidence cannot detect,” with claimed abilities ranging as follows:
- Talking to the dead – Medium
- Seeing the future – Precognition
- Talking to animals
- Remote viewing of rooms or landscapes
- Offering mystical insight into people’s lives
- Reading auras
- Reading minds
- Reading tarot cards
If they wish to put them to a test, then the James Randi Educational Foundation has the right test for them with a $1,000,000 (USD) price tag attached to it. If they were serious, they would, as others, put up the gumption for the test to win some serious cash, or simply give up the act.
Powers affect the natural world, so can be tested under proper conditions if truly believed. If not, what exactly is the purpose of practicing it? It’s quite clear in the latter case, fraud; it’s also clear in the former, delusion or misunderstanding of the basics of how the world works to a modern person.
These people are professional frauds because psychic powers do not exist, as in they are ‘psychic powers.’ I know the economy has gone through a dip of sorts, but I find this absurd play-acting of the fantastical idiotic.
In the wider area, there’s Psychic Jade, the Golden Spirit Centre of Excellence (Maple Ridge), the Mystic Eye Tarot, Psychic Visions 152, Psychic Readings by Sister Fatima, Tamara Hawk, the Yogi’s One Stop Psychic Shop, Sara Psychic Reader, Sasha Psychic Reader Fortune Teller, Raphael The World’s Medium, Parice Dawn, Salma Kassam, Linnea Psychic Medium & Spiritual Counsellor, Juan the Psychic (one of the few men), Kelly Chapman, and VS Spiritualist.
It attracts the worst gullibility in people, and so the worst traits reflected in the people who practice it. These aren’t good people; these people practice a charlatan’s art. If they believe their own nonsense, they’re delusional mountebanks, so stupid as well as vice-ridden.
Still the list continues, alas: Christine Marie, Psychic Amari, Acharya Rajesh, Indian Astrologer in Vancouver – Black Magic Specialist, 3rd Eye Designs & Visions, Bianca Psychic Reader, The Tarot Room, Andrea Zonnis, Psychic Reader Kathleen, ‘World Famous Indian Astrologer and Psychic’ (so “World Famous” as to not have a name or a review), Grayce and Gratitude – Psychic Medium, even the Paisley Town Psychic Fairs and Events.
The award for most grandiose and strangely amorphous title goes to… “Messages from a Star Traveler: Reiki, Energy Healing in North America, Psychic Readings, Past Life Regression, Soul Retrieval.” And don’t you forget it.
The buzzards line-up continues: “The Psychic Dr,” Maria Melo, Astrologer Nakulas, Psychic Readings-Astrology and Spiritual Healing, “Astrologer & psychic reader, Black Magic Removal, Love Spell, psychic” earned a rather amusing review, “The staff are very friendly [sic] and knowledgeable.” What, exactly, are these individuals knowledgeable about, now?
On and on, it goes: Courtney Carnrite, Cassandra McLeane, Dragonfly Essence, Chantelle Danielle, Sri Hanuman, Linda Pynaker, The Balanced Soul, Psychic Revelations, Psychick Healing Studio (clever title, actually), Soul Ascendency Psychic, Madame M. Live Psychics, Zljka Bosnjak Melody Rose Psychic, Cheri22, Siri The Intuitive… at this point, they’re MCs and DJs from the 80s, with far less talent.
One can feel hopeless in the mire of misanthropy exhibited in the cynicism of those who know they practice a charlatan’s art for a living. Other names include Lady of the Mists, Norma Cowie, Zais Heather, Skull Farm, Psychic Readings by Kristen – In the presence of Angels, Vanessa Corazon, Sacred Shamanism, Maureen Freeman, Hotno, Beyond Belief Psychic Entertainment, Gastown Psychic, Psychic Mama Sita, Kim Pellerin, Natasha Rosewood, Charmaine Accurate Psychic (I beg to differ), Cheryl Cole, Lynda Jane, Sukira Healing, Nipun Joshia (nShivoham), Ruth Hart, Cranbrook Clairvoyant, “Anne Clear Le Bihan,” and more.
The more I see, the more I see the pervasive ignorance and/or desperation for answers in an educational system not providing adequate answers; a culture discouraging questioning of the standard answers given in the society, as well as the mountebanks flourishing without many other skills as they have resorted to the lowest arts, charlatanry.
The only true creativity is that manifested in their names and company titles, while their names and company title aren’t that good. The names proliferate and simply become part of the fabric of the ignorance of the provincial culture in one of its many manifest ways.
The collection continued, consisting of Addi Strasser, Tarot Readings by Tegan, Signature Readings with a Twist, Oracle Emporium, Diane Daniels, T&T Spiritual & Wellness Connections, Indigo Awakenings, Speak for Me, Tarot & Psychic Reading Hotline Kelowna, Anna Babchuk, Grateful Medium, Conscious Quantum Energy Healing Services, Gypsy Moon, Spiritualist Alliance, Pivotal Hypnotherapy, Melissa Frisby, School of Intuition, Amethyst Books & Essence, Westcoast Reiki Centre, The Universal Brotherhood Spiritualist Church, West Coast Institute of Mystic Arts, Danielle Blackwood (the astrologer part), Kimberly Leslie, Airisa, The Oracle at Whistler, and Oracle at Sechelt.
In short, there’s a huge number of individuals practicing a mountebanks profession, making something of a living, while somewhere between believing their lies or knowingly lying to the public, for a buck.
A critical culture could more directly pummel this phenomenon of fraudulence with examples given in the aforementioned, whether primarily in psychics, but also astrologers, mediums, numerologists, Reiki practitioners, and the like.
[1] “Freethought for the Small Towns: A Case Study,” (2020), in part, states:
…Another issue practice is reflexology, as seen in Health Roots & Reflexology [Ed. Lisa Kako, Alison Legge.]. Quackwatch concludes, “Reflexology is based on an absurd theory and has not been demonstrated to influence the course of any illness… Claims that reflexology is effective for diagnosing or treating disease should be ignored…” …As Dr. Harriet Hall in “Modern Reflexology: Still As Bogus As Pre-Modern Reflexology“ said, “Reflexology is an alternative medicine system that claims to treat internal organs by pressing on designated spots on the feet and hands; there is no anatomical connection between those organs and those spots. Systematic reviews in 2009 and 2011 found no convincing evidence that reflexology is an effective treatment for any medical condition. Quackwatch and the NCAHF agree that reflexology is a form of massage that may help patients relax and feel better temporarily, but that has no other health benefits…”
…A larger concoction of bad science and medicine comes from the Integrated Health Clinic [Ed. Kaiden Maxwell, Gurdev Parmar, Karen Parmar, Michelle Willis, Karen McGee, Erik Boudreau, Adam Davison, Nicole Duffee, Erin Rurak, Alyssa Fruson, Alanna Rinas, Sarah Soles, Wayne Phimister, and Alfred Man. Many, not all, in part or in whole, trained in and practicing pseudosciences – pseudomedicine – found in acupuncture, naturopathy, traditional Chinese medicine, homeopathy, craniosacral therapy, the Bowen technique, and so on. One can integrate several pseudosciences to formulate a clinic for ‘medicine.’ However, all this amounts to an elaborate integration of pseudosciences, an integrated pseudoscience clinic, whether in a quaint fundamentalist religious community village or not.] devoted, largely, to naturopathy/naturopathic medicine (based on a large number of naturopaths on staff) and traditional Chinese medicine with manifestations in IV/chelation therapy, neural therapy, detox, hormone balancing & thermography, anthroposophical medicine, LRHT/hyperthermia, Bowen technique, among others. We’ll run through those first two, as the references to them are available in the resources, in the manner before. Scott Gavura in “Naturopathy vs. Science: Facts edition” stated:
Naturopaths claim that they practice based on scientific principles. Yet examinations of naturopathic literature, practices and statements suggest a more ambivalent attitude. NDhealthfacts.org neatly illustrates the problem with naturopathy itself: Open antagonism to science-based medicine, and the risk of harm from “integrating” these practices into the practice of medicine… Because good medicine isn’t based on invented facts and pre-scientific beliefs – it must be grounded in science. And naturopathy, despite the claims, is anything but scientific.
The Skeptic’s Dictionary stated:
Naturopathy is often, if not always, practiced in combination with other forms of “alternative” health practices... Claims that these and practices such as colonic irrigation or coffee enemas “detoxify” the body or enhance the immune system or promote “homeostasis,” “harmony,” “balance,” “vitality,” and the like are exaggerated and not backed up by sound research.
As Dr. David Gorski, as quoted in RationalWiki, stated, “Naturopathy is a cornucopia of almost every quackery you can think of. Be it homeopathy, traditional Chinese medicine, Ayurvedic medicine, applied kinesiology, anthroposophical medicine, reflexology, craniosacral therapy, Bowen Technique, and pretty much any other form of unscientific or prescientific medicine that you can imagine, it’s hard to think of a single form of pseudoscientific medicine and quackery that naturopathy doesn’t embrace or at least tolerate.” The Massachusetts Medical Society stated similar terms, “Naturopathic medical school is not a medical school in anything but the appropriation of the word medical. Naturopathy is not a branch of medicine…”
…Now, onto Traditional Chinese Medicine or TCM, or Chinese Medicine or CM, also coming out of the Integrated Health Clinic, RationalWiki notes some of the dangerous, if not disgusting to a North American and Western European palette, ingredients:
CM ingredients can range from common plants, such as dandelion, persimmon, and mint, to weird or even dangerous stuff. Some of the more revolting (from a Western standpoint) things found in TCM include genitals of various animals (including dogs, tigers, seals, oxen, goats, and deer), bear bile (commonly obtained by means of slow, inhumane extraction methods), and (genuine) snake oil… Urine, feces, placenta and other human-derived medicines were traditionally used but some may no longer be in use.
Some of the dangerous ingredients include lead, calomel (mercurous chloride), cinnabar (red mercuric sulfide), asbestos (including asbestiform actinolite, sometimes erroneously called aconite) realgar (arsenic), and birthwort (Aristolochia spp.). Bloodletting is also practiced. Bizarrely, lead oxide, cinnabar, and calomel are said to be good for detoxification. Lead oxide is also supposed to help with ringworms, skin rashes, rosacea, eczema, sores, ulcers, and intestinal parasites, cinnabar allegedly helps you live longer, and asbestos…
Dr. Arthur Grollman, a professor of pharmacological science and medicine at Stony Brook University in New York, in an article entitled “Chinese medicine gains WHO acceptance but it has many critics” is quoted, on the case of TCM or CM acceptance at the World Health Organization, saying, “It will confer legitimacy on unproven therapies and add considerably to the costs of health care… Widespread consumption of Chinese herbals of unknown efficacy and potential toxicity will jeopardize the health of unsuspecting consumers worldwide.” On case after case, we can find individual practices or collections of practices of dubious effect if not ill-effect in the town.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/30
One of the least endearing characteristics of the gods comes in the form of the psycho-anthropology of the gods. Those beings in whom individuals reflect and whom the divine reflect the mortal; it’s a duality of mirrors beginning in the human psyche.
That which is the psychological in humanity becomes the anthropology of the divine. A sense of the personal in the non-personal, even, where the divine meets the mundane. Some of the most important individuals in this respect have been the thinkers who devote themselves to the study of human psychology.
While, others have been those who study the workings of the divine. Even others, they have given their lives to the ways of the history of the gods. Even others, they commit themselves to a diligent study of those without sense.
I recall a story of a man from India who was a polytheist and who considered Donald Trump worthy of worship to some degree. In this sense, we can sense the sense of nonsense. Its appeal to the merely flesh and meat.
The gods are not only something of falsity or untruth. Once one moves past those notions of the divine, to reduce them down to size to the mundane, we can look at the ideas of the gods as human productions, as they are; whether actualized prior to human imagination, all gods must be constructed by human ingenuity, regardless.
In that, to conceive of something from the Infinite Nothing or the Imaginarium upon which all creativity or system depends, one requires a mind to structure it into a coherence, all of a piece, in other words.
Once this all of a piece-ness is presented, then the gods are made whole for human comprehension, even the ideas of the incomprehensibility of the ways of many or some of the gods, these, too, attribute a human limitation as a valuation of the possibilities of the gods.
In a more direct way, as with the mounts of the deceased burping forth from the Imaginarium, the gods can be viewed without the fear. They do not require a sense of love projected outwards from them either.
Neither fear nor love come from the dead, far as I know; these senses of the divine as the imaginary helps clarification so much, as if a principle of simplicity to parse the known and the unknown in regards to the gods.
As Einstein remarked, “The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive, legends which are nevertheless pretty childish.”
He rejected not only the childishness of the Bible or the word God; its primitivity and established reflection of human weaknesses. He rejected even temporally derived notions of a final purposes to humanity, as in a rejection of the idea of teleology, stating, “I feel also not able to imagine some will or goal outside the human sphere,” while rejecting naïve realism too.
While a world out there must be taken in a serious manner, as the great theoretician rejected Kant’s idea of a rejection of objectivity of space as something ‘hardly to be taken seriously,’ a supporter of the Ethical Culture movement and a secular humanist.
Someone who said, “A Man’s ethical behaviour should be based effectually on Sympathy, Education and Social Ties; No religious basis is necessary. Man should indeed be in a poor way if he had to be restrained by fear and punishment and hope of reward after death.”
Someone who may remark as Noam Chomsky who stated on the question of God: As with Thomas Paine, if there is a God, then He is a Devil. Strong notion from powerful intellects, individuals of great influence in the history of intellectual thought.
The ideas of the gods as reflections of human beings are not new, nor can they be new, as these reflect more of the common ideas of the gods from generation to generation, as a mirror to the prejudices and self-perception of the people of a society. A society collapsed for a variety of reasons, as most have ended.
Always heed the words of Aurelius, ‘soon you will have forgotten all things, and all things will forgotten you,’ everything is temporary in this view, as with the societies and their gods. The gods as a formulation not as the weaknesses of society, but, rather, as the strengths of humanity externalized.
That which we wish was more. To posit a weakness of humanity in this view, it is as if to buy the Imaginarium as the reality. ‘Tis not fair wanderer, it is more human attributes considered strength – intelligence, powers over nature, beauty, leadership, presence and influence – taken to the Nth degree. So it is with all gods; this can be seen with the large finites of those traits or those Nths of traits made infinite, as in the Abrahamic God.
What this more realistically reflects is a sense of a psychological lack to some degree while deemed a properly strong one individually, something admirable, it is depersonalized apart from the individual personality.
While taken out of this context of the individual personality, it becomes part of the properties ‘out there’ in some abstraction because of its depersonalization from the individual. Following this depersonalization of the individual qualities, they become properties. These are taken once more as out in the world rather than simply in the mind.
This in-mindedness of them makes them a sort of psychological quality made objective property in the world. This property, in the most limited forms, becomes an anthropomorphic formulation of the god concept in which the gods reflects more of the individual form and capacities of the human being, which is where the traditional idea of the anthropomorphism of the gods inserts itself into human history after the gods have been inserted into human history by humans themselves.
Ones with infinite or omni-infinite capacities are claimed as fundamentally non-anthropomorphic. However, they are the anthropomorphic in the most important sense. It is an anthropomorphism in which this process of self-objectification through the making of a psychological quality as an objective property becomes something taken to the Nth degree.
Where, for example, the idea of the good nature of a human being, the benevolence of a human person, becomes divinized in the omni-benevolence of God. We can see this play out in the spatiality of human beings with the omnipotence of God.
With the ability to know things, as a virtue, this becomes omniscience. One time after another, these finite strengths of the human species become projected and made infinite, where there can be incalculable multiples of these infinities in which the ultimate is the omni-infinite, that which identifies with, inheres in, and constructs reality at the most fundamental levels and projects itself through all that exists and can exist as potential.
This externalization of the property becomes something once more reversed in which the finite becomes infinite, as the finite properties, formerly qualities, become infinite properties of God Himself. Once more, this becomes psychology, though, as God is made into a personal god with a personal identity.
A divine person, so a transcendent psychology, you see the process. It is a manner of inversion-externalization, where the finite and singular comprised of divisible, though unified, qualities, becomes properties, as these enter the objective world, formulate a divine character, made infinite, and then personal.
As follows: Name a psychological lack, objectify it as a property, externalize it as “out there” in the universe, then make it infinite and personalize it once more, so as to make an omni-infinite personality based on human lack. It’s a process of inversion-externalization.
Because the internal is made external, finite made infinite, and personal psychology made ‘divine’ psychology. All the pantheons of limited gods would be a self-limiting formulation going through the same process.
The gods are of use as much as we are them, whether Indian Hinduism or Pakistani Islam, not at all. Each of them come as one and the same operation while with individual, cultural, and people group manifestations, claimed as the objective truth for ever and always.
It’s not that we are the gods now; it’s that the gods were never here, but the gods have been a useful fiction. The question remaining: How much more useful is the fantasy?
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/26
To me it seems that those sciences are vain and full of error which are not born of experience, mother of all certainty, first-hand experience which in its origins, or means, or end has passed through one of the five senses. And if we doubt the certainty of everything which passes through the senses, how much more ought we to doubt things contrary to these senses — ribelli ad essi sensi — such as the existence of God or of the soul or similar things over which there is always dispute and contention. And in fact it happens that whenever reason is wanting men to cry out against one another, which does not happen with certainties. For this reason we shall say that where the cry of controversy is heard, there is no true science, because the truth has one single end and when this is published, argument is destroyed for ever. — Leonardo Da Vinci
I have found no confession of faith to which I could ally myself without reservation. — Johann Wolfgang von Goethe (Near the end of life)
Faith: not wanting to know what the truth is. — Friedrich Nietzsche
I had no need of that hypothesis. — Pierre-Simon Laplace
“Do you believe in a god?” “No.” Atty. Connolly then asked the court what God he meant, whereupon Judge Hayden replied, God Almighty. Here Sidis said that the kind of a God that he did not believe in was the “big boss of the Christians,” adding that he believed in something that is in a way apart from a human being. — About William James Sidis with the negation, the “No,” coming from Sidis
Theology is the study of God, in particular, or of the divine, in general. The most prominent discipline fractionation of theology is Christian theology. A common notion within the Christian faith throughout its sects comes in the assertion of the Virgin Birth of Christ. In fact, this gets taken as a proof of the divinity of Christ, of Yeshua, as the Son of God or God made flesh.
The idea comes from Christian theology with the Son of Man, Son of God, emergent as a source of both divinity and full humanity. As in Christian Humanism, Christ is the only fully human human being.
By mainstream Christian standards, Christian Humanism, certainly, comes as a surprise to many secular people, and many religious people, if they know about it. Most will not know about it. In fact, if people know about anything, they know about Christianity first, Humanism second, and Christian Humanism third.
A Christianity of “civilization,” of “human nature,” of “kindness,” of humanitas; in this sense, a self-understanding of oneself and others would be a source of paideia or (deep) education. A self-understanding of oneself and others through the personhood, the identity, of Christ, the anointed one, or through the flesh-made God identity of existence itself, or Jesus Christ as identified with the ground of being itself.
Any formulation of a Christian Humanism would bias an understanding of Humanism or bind it within the confines of Christian narrative, or metanarrative rather, where this would restrict conceptualizations by a limit of possible options and constraining that which could be considered virtuous to the tales of one era, one person, one tribe.
We are becoming human, while Christ was fully human. In this manner, we come to existence as Christ-like, in degrees, with the aim of a Christian life to become like Christ or as Christ without ever reaching the apex of humanity, Christ as the Son of God.
God creates human beings in this Christian Humanism incompletely human, commands them to be fully human, while inherently, by the laws of existence or God’s Law, coming to life with the inability to become fully human. A form of inveterate, in perpetuity, cruelty.
These theological issues or concerns grounded in theology stand tall, firm, fixed, and proud in the mantle of the study of God with the premise as the assumption of a god and then working from second principles to define such an entity. A being as a person, as eternal, omnipresent, a creator, as omnipotent, omniscient, self-existent (aseitous), and a sustainer with simple assertions of this as the fact of the matter, so working from second ‘principles,’ not first.
Theological concerns while not modern issues, though contemporary through inertia of historical processes of intellectual stagnation motioning towards the present due to the repetition of one male parrot to another male parrot, sluggishly burdening advancements around them, as if the divine enforcers of the Archangel of Boredom.
Theology, as the study of God, the Logos itself, or the divine Cogito, appears in so many formulations as to boggle the mind. Similarly, one finds this in the principled and detached-reality thought surrounding the Resurrection of Christ.
A God-man who died on a cross, or the Cross, for the Sins of Mankind who brought forth the Kingdom of God to the earthly dimensions of Man for a forgiveness of Sins forever and always for whoever shall submit themselves to the sacrificial witness of God Himself.
Flesh cages, prisons, of meat, bone, blood, brain, and skin, confining the reality of God written on the hearts of men and experienced in the soul of every human being. These forms of language tap into the orientation of the minds beholden to ancient mythology.
Capitalizations for effect. Signifiers repeated for impact. Strings of ungrounded concepts for both further effect and impact, or for pseudo-profundity. All this within the remit of significant portions of the global population, including the wealthy and powerful leaders around the world over many eras. One can recall the Divine Right of Kings so as to further entrench this political tool.
Every turn of phrase and punch of word triggering deeply unconscious, powerful and sincere emotions, sensitivities, within god-based sensibilities. That which is hoped for and remains unseen. The virgin birth of Jesus and the resurrection of Christ are significant theological issues in Christianity.
As with Nietzsche, and more powerfully, they have been written and read in blood. Not only this, and beyond the good and evil of Nietzsche’s “good” and “evil,” as in a trans-transvaluation of values, simply as a factual matter in other words, they have lead to blood, in the tonnage. Even there, it may be an inadequate descriptor, as such.
It’s a blood faith, a bloody religion, build on the sacrifice of a human being akin to animal sacrifices of old, while, within the framework of the theology, considered both a sacrifice of half of a god and half of a man in one being, while, at the same time, the sacrifice of God as a whole as a particular rather than a general point of existence with a specific worldline, such is the arithmetic of godhood.
Although, Nietzsche, had some piercing and negative commentary, succinct, on the looking at reproduction as sinful, as an act, at life as a works-project for an afterlife, and the valuation of death over life, or a death-oriented religion, as Cornel West notes, “Learning how to die,” a devout Christian himself in the prophetic and anti-Constantinian strain.
Most biblical historians, secular and religious, appear to take in the idea of Christ, Ben Yosef, as a real figure, charismatic, intelligent, and revolutionary, while disagreeing on supernatural powers, healing abilities, ability to prophesy, and divinity as in an incarnate form or flesh-form of the God of the Bible or the God of Abraham (and Isaac).
In the more modern comprehension of the world, the supernatural properties, the magic tricks with import and impact on individual health. Science or modern empiricism comes to the tentative conclusion of a natural world of objects and subjects, not a supernatural world of object and subjects, and then supernaturalistic, transcendental subjects acting in a supernormal manner on the natural subjects and objects.
Leaving the claims of magic to the side, in the dust, on the side of the highway, even in the ICU on life support, awaiting the grim reaper to come and take them kindly as the gate continues to close asymptotically, the world of nature is the world of the natural, while the world of the natural appears the world of the possible and impossible as the probabilistic and improbabilistic.
Laws of the universe set boundaries on the world, as such, as in the sphere of that which exists. The claim of the supernatural in regards to the workings of the world remain possible while forever unverified and, therefore, not infinitely but gargantuan-sized finite levels of the improbable if not the outright meaningless. Echoes of “colorless green ideas” in this hall of ancients.
By this natural deduction, we come to the idea of the claims of faith as not truly faith-based claims, where the discourse foundational to and on the nature of faith itself becomes a hall of mirrors reflecting a single aperture of the False. A mirage-like effect covering that which exists right outside if one would brave the cold.
Verity! Too bright for too many centuries, one might assume. Faith requires no evidence, while claims exist about reality and, therefore, pertain to that which exists, and so become something of the evident or about the empirical.
Because the ideas about the real contain implicit information or structural knowledge about the rules and contents of the real, so as to constrain the claims. It’s not that faith exists, but that faith exists only to the Empty Set Mind, of which no minds exist and no mind coincides (or all minds are co-extensive in a meaningless sense, or both).
Faith-based, or religious communities, amount more to minimalist evidence communities, properly defined and understood, instead of the long-term and common — several generations and eras — wrong definition of that belief held without evidence.
Religious beliefs, including the Christian and the Christian humanist, worldviews belong to a properly denominated category of minimalist belief structures in terms of informational content. Hence, they amount to low-information, or low-evidence, low-fidelity viewpoints, which becomes a common qualifying metric of the ignorant, not idiotic as many of the brightest lights belonged to the earthly armies of God Almighty while failing mightily, and sets the stage for the insane or the nonsensical, as in no sense or minimal sensory information taken into account.
In turn, this better explains the Christian psychology, as based on a logic of irrationality. One devised and designed within the framework of minimal information connected to the properly defined real, as opposed to the unreal, given by the scientific method.
Its antithesis in the unreal does not become maximal information, as information implies that which pertains to content, of which the unreal does not have, and of which the Christian worldview deals by the barrels and the Christian humanist perspective dishes out merely by buckets.
Theology, as well, its bases in the unreal, as in that which defines the real by the properly deemed unreal, statistically so, equates to a grounding in the idea of the opposition to reality, or unreality equates to reality in theological terms because of the claimed super-natural, truly the extranatural, as in not necessary, as equitable with the natural. However, it’s “extra-.” It is not needed; it adds nothing (or little).
Theology as an inversion of the way to know the world, as the study of God; the discipline of theology, as the study of the unreal claimed as the real, becomes a field of minimalist evidence belief structures or the metaphysics of (mostly) nothing claimed as everything, Q.E.D. In turn, theology fails; or, theology adds nothing, while claims to deliver everything and, in some cases, to deliver us, in turn.
It’s not that no god existed in the corners to be discovered in reality or a god existed and retreated, or was here once and then disappeared; it’s that the gods, as such, aren’t here, as they never left, because they were never here.
Magical thinking has been one term set to encapsulate the idea of religious ideologies and beliefs as the fundamental basis of human irrationality exhibited in religious ideologies, or dogmatic ones perceived in the state-based worships based on low-information or minimalist evidence belief structures.
Minimalist evidence communities asserting minimalist evidence worldviews as the highest valued, most virtuous, views with the maximal evidence perspective only inhered in the very presence of God Himself, as the entity of omniscience or perfect knowledge (and potentially foreknowledge) in which that which exists, the self-evident and the evident, is contained perfectly and only in the mind of God.
The mind of God as that which one will want to worship, or the worship of the maximal, through the minimalist evidence philosophy. That which one strives against, individually, evidence, for a minimal evidence worldview, is the opposite of that which one wants to worship, that which inheres with property omniscience or the maximal mind in terms of the evident and the self-evident, or God Himself, a strange counter-union. Perhaps, opposites attract; lovers by repulsion.
Individuals worship God on the basis of “faith,” as defined by an absence of evidence, more accurately means minimalist evidence propositions or premises, as in looking to the reduction of constraints of evidence to the lowest reasonable levels in which the gap may be perceived for the, rather massive, “leap of faith.”
Even “reasonable faith,” it means a mostly minimalist evidence worldview, while utterly within some of the arguments, in which arguments constrained little by the evidence become proposed, even the most popular arguments hinging on contingency with the idea of the unmoved mover, first principle, prime mover, final form or first form, the non-contingent, or the aseitous or the being with property aseity.
If contingent things exist, then a non-contingent thing exists; contingent things exist; therefore, a non-contingent thing exists, as every contingent thing depends on other contingent things until one comes to the non-contingent. To some, the greatest discovery ever or the most important argument in a theological arsenal in defense of the divine.
This poverty of intellect and wealth in effort for generation after generation; this empty flappers ball comprised of interlocutors looking at a nicely dressed suit on display and talking to it as if there’s a man present, when, in fact, there’s no there there, i.e., simply the nice exterior suit on display with nary the man in it to be seen.
It’s not using supernaturalism, except at the endpoint by definition and not by fact, but, rather, logic deduced from minimalist evidence because the world appears constructed in such a manner as to contain a series of contingent spatiotemporal events with some called objects and others deemed subjects. Each and every one with particular worldlines through reality.
Each running back to some eventuation of the start of everything, where the “start of everything” is God or “the unmoved mover, first principle, prime mover, final form or first form, the non-contingent, or the aseitous or the being with property aseity.” Not a helpful argument, however, it takes the facts of reality first, as a tip of the proverbial hat, without helping explain them that much.
One can run the course with these in terms of the “faith” arguments, the “reasonable faith” arguments, and the like; the presentation seems evidently clear as not “faith” formulations of arguments, but, instead, the arguments by minimalist evidence, i.e., theology. What are the smallest possible pieces of evidence presentable for the arguments towards or for, while not in closure of explanation of, the theity?
By minimalist evidence philosophy, this means the constructs informing mind, including words for no things, or imagery expanded to come to define a nothing, require some minimal evidence or sensory-based impressions for the thought, where thought is motion without motion and comes equipped with some informational content to come to claims even faith-premised ones in which faith, by this derivation, become minimalist evidence arguments and not no evidence arguments.
The Theity of Abraham and Isaac, of Noah and Methuselah, of Mary and Joseph, of the New Testament and the Old Testament, or the God of maximal comprehension of the evidence of existence. It’s one of the strange connections of the believers, the leaders, and the hypothesis of the divine.
Both former basing their worldviews on the arguments from minimalist evidence or low-information perspectives for worship of the maximally knowledgeable, the omniscient, or that with maximally evidenced comprehension.
A divergent self-negation in the form of bringing information for oneself to the lowest while worship of a hypothetical being claimed as having information to the highest. Something that one worships collectively and individually, while striving against an evidential framework individually to the utmost.
Perhaps, this could be seen as one of the sin-states as striving to be like God is sinful, so working to having the Empty Set Mind as one’s own vacuous mind becomes the highest ideal in the worship of the Totality of Knowledge and Foreknowledge called “God.”
The unreal, the low information views, faith arguments, the reasonable faith arguments, the minimalist evidenced worldviews, these remain all of a piece. All of a tapestry teleo-tropically— with teleo-tropism — oriented towards the fixedness of the god(s) concept, or, more properly, oriented towards the cultural, era, and people group, orbits and rotations of the god(s) concept.
The god(s) idea is differentiated in such a large finite as if to seem infinite because the god(s) idea is a poorly defined idea. Some concept more or less defining human lack in particular capacities made infinite, claimed as fundamental rather than derivative in some transcendental being, and divinizing human needs in this psychologically anthropomorphic entity (or entities), a thirst never quenched, except in the objectification of the self through an inversion of human limitations converted into the external where the lacks and needs are objectified, personified as external, and made omni-infinite (“eternal, omnipresent, a creator, as omnipotent, omniscient, self-existent (aseitous), and a sustainer”).
It is human psychology inverted and then externalized, and then claimed as the base of existence. An apparent objective argument for divine attributes as some abstract God is an anthropomorphic entity, too, in the aforementioned manner of inversion-externalization made the ‘ground of being’ or some such item. Similarly, claims of a virgin birth reflect the minimal evidence worldviews mentioned above. The Resurrection of Christ within the same mode of thinking.
In that, both stand as the highest claimed evidence for the divinity of Christ, as foundational to the Christian worldview, in fact ethic, while violating known processes in biology with reproduction, in physics with thermodynamics, in biology with cessation of physiological processes leading inextricably to the physical, as the boundary between life and non-life or the physiological and the physical is only them, i.e., the physiological lead to the physical or set the boundary between the living and the dead, the biological and the material.
The lowest forms of reasoning raised as the highest, and given the aura of the holy or the divine to reduce proper scrutiny and clarity on the empty claims asserted as the basis for entire philosophical systems to make for those who strive against evidence in matters deemed of first-rate importance as bases for the existence of the omniscient, i.e., theology as a means by which the sentient strive, diligently so, for the a-scient while worshipping the omni-scient. The lowest deemed the highest, the real seen as the unreal, unreality claim as reality, this is the legacy and telos of theology.
Its final destination of the abode of Thanatos, of itself; the teleology of theology is death, always has been: Theology is a form of self-thanatology played to the tune of history, as the words of the Word are claimed as the “Spirit who gives life” and, in fact, once more invert the real as truly the unreal, because the ‘Spirit,’ as Jesus, as YHWH, as the Word, brings death unto itself, eventually.
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I believe we have a soul and would define it as the intensity of the impression we make on others during and after our lifetime. – Matthew Scillitani
The soul, is an “idea” that has an “object” as a “thing in itself,” which is the body, and since this last is an “object-thing,” it is possible to have an idea of it, “the soul.” – Christian Sorensen
Souls exist if you call our conscious selves our souls. If by “soul” you mean a magic ingredient, not information-based, that transforms an unconscious automaton into a feeling, experiencing being, then no, I don’t think souls exist. Our consciousness, our feeling that we exist in the world, is a property of how we process information. It’s not the result of a transcendent soul that rides unfeeling matter like a little sparkly cowboy or a golden thinking cap on a flesh-and-bone Roomba. – Rick Rosner/Richard Rosner/Rick G. Rosner
Mind is an advanced personal processor, responsible for the perception, reaction and adjustment in reality. We need mind to live our reality. I suppose we all know what is the condition of a body with a non-functioning mind. Reality is an objective and independent set of conditions, events, happenings, incidents, people, principles, facts. Our mind personalizes this objective information to a subjective representation in us. Mind function is influenced by factors, such as perceptual ability, reasoning, previous knowledge and experiences, psychological status and mental state. – Evangelos Georgiou Katsioulis/Ευάγγελος Γεωργίου Κατσιούλης
The simple definition of Cogito is enough to be certain that there is a spirit (or soul if you will). Unfortunately, this conclusion only works one-way: the absence of the Cogito does not necessarily mean that there is no spirit or soul. A small child or simple person is not able to say, “I think, therefore I am,” or something equivalent, and neither can an intelligent person when sufficiently distracted or otherwise impeded (e.g., drunk or asleep). So, the best definition for a spirit or soul would be “Cogito potential”, i.e., if somebody could in the future possibly speak the Cogito if taught, grown or no longer impeded. But of course, this is fluent to decide and not determinable at all. Above that, we can neither be sure if any spirit other than our own exists at all (as solipsism is a possibility), nor if our own spirit is infinite or finite, i.e., immortal or mortal. Or, most plausible to me, a finite extension of an infinite base. – Thomas Wolf
The soul, an enigmatic portion of the person considered some extramaterial substance or essence – ahem – essential to individual personality, or the entire nature of a being in existence, even simply the mind as the “the intensity of the impression we make on others during and after our lifetime,” “an ‘idea’ that has an ‘object’ as a ‘thing in itself,’” “an advanced personal processor,” “our conscious selves,” or “a finite extension of an infinite base.” Many extant definitions aside.
In media portrayals, we see the soul, sometimes, depart from the dead husk of a body, the corpse, of some protagonist, which, typically, travels upwards to heaven, presumably. Somehow, the soul emits photons for visual perception in this imaginary portrayal.
Yet, this does represent a primitive idea, though. Something seen throughout cultures. Some essence connected to the afterlife. Some afterlife represented as a final waystation for individuals in the mortal realm in the midst of a cosmic battle between good and evil, God and Satan.
A primitive idea representing a non-spherical Earth, a flat Earth, to “travel upwards.” In that, to move up, one must harbour some cultural or religious idea of a rapture-like state in which a flat Earth remains the middle of the world separated by a higher realm, heaven, and a lower realm, hell. Since no “up there” exists, as we live in a sphere floating in space, no higher realm exists in this original sense. It’s a defeated argument from that angle.
Think of the popularizations, demons come from the floor and drag sinners down to hell, not up. Angels have wings and ascend up to heaven or into the sky. People who die, for some self-sacrificial purpose, transcend into the sky as an incorporeal, though viewable spirit.
In this imagery, the surface of the Earth represents some form of junction between the deep innards of the Earth, as hell, and the beyond-the-sky domain of God, the choir of angels, and the deceased’s souls collected for eternal communion with the divine.
Often, it’s portrayed as the individual in their best state, their best clothes, not naked, though as a transparent outline of the original person. These are common notions in the majority of the Western world who harbour some Christian or Islamic beliefs about heaven and hell.
To point this out isn’t to become a literalist or a fundamentalist, it’s to point out the fact of the matter. People in advanced industrial economies benefitting from the progression in complexity of technology and scientific comprehension of the world harbour, or hold to, fundamentalist and literalist visions of the world based on their ‘holy’ scripture.
That which comes from the messengers of God to inform the world about the revelations of the theity. In this sense, the rhetorical flourishes retort with the notion of the critics of religious fundamentalism as themselves fundamentalist, literalist, inerrantist.
It’s quite the opposite, in fact. Those individuals who reject the ideas of the religious fundamentalisms point to the issues of fundamentalism, literalism, and inerrantism, qua fundamentalism, literalism, and inerrantism.
To confuse critique with oppositional imbibing of the same ratiocinative orientation is incorrect, individuals who reject them and then point them out may harbour such sentiments in other domains. However, the opposition to the fundamentalisms provides the basis for critique.
The popular misconception of “imbibing” provides some protection against more open critiques, updates, to the view of the world. In this sense, also, theology failed. These ideas of the individual soul connect to wider theological perspectives on reality.
Those marked as justifications of the assertions of religious texts. Also, not unreasonable for the time, in this manner, the public and in petto phraseology of the times, ideological leanings, religious contexts, and political constraints to kings and priests naturally lead to particular worldviews, weltanschauung.
To now, the public statement of the beliefs becomes lesser while the private harbouring of the ideas seems greater. It shows in the survey data of the general populations of some of the advanced industrial economies and the beliefs in the paranormal, the supernatural, the unnecessary metaphysical.
In a manner of speaking, as with the passing of the magician and skeptic James “The Amazing” Randi who permitted an extensive interview with me, magical thinking becomes the norm rather than not, while the base comes in the fear of death. Fear drives disassociation.
A disconnection from the self and the world. In this sense, it builds on some of the commentary of Dr. Sam Vaknin on dissociative disorders and personality disorders. Also, it motivates a need to justify the incredible.
That which probably can’t be, seems far beyond reasonable consideration, while garnering extensive support because of the overwhelming general fear of death, mutually experienced as a social species, and, thus, interpersonally supported.
In the cases of the standard repertoire of religions, some fear of the thanatian forces undergirding existence for biological creatures in which death becomes an inevitable byproduct of life with death as a consequence of life and life as an antithesis to the stagnation of death.
This idea of the soul comes from a litany of religious traditions, transcendentalist concepts, of reality. Those perspectives proposing a transcendent source of existence. In this sense, the idea comes later. Although, the argument becomes an argument for a transcendental object or subject, or both.
The transcendental entity, or being itself, or the source of being in this transcendent existence, more or less, amounts to an assertion. The assumption of this becomes the basis for the derivations of existence therefrom, where the transcendent being exhibits a property aseity or self-existence.
The issue comes from the assumption or the assertion of the being itself and then the property of this being as self-existence. Its aseity as the base for all other things with each existent with property seity. Those which can’t exist or continue to exist, except from the generative capacities of the aseitous being.
Also, the perpetuity of derivative existences coming from the transcendent being itself. If granting of the premise, following this, everything from the material framework of reality in the natural world to the immaterial essences intertwined, weaved together, and connected to the individual beings in reality dependent on the generative capacities of the transcendent object itself for their existence.
Those essences entitled the “soul.” Originally, this probably comes in the Western tradition from Aristotle with the theory of forms and then the original or final form as the transcendent object. Modern theologians, who appear to work in a dead discipline, make the similar claim.
God exists. God has property aseity. God exists and self-exists. God is a non-contingent, non-dependent, self-existing, being, and the source of being itself, whether the ethical and the moral in The Good or the divine breathe or image represented in each human being’s soul.
The soul connects the human being to God, or, more strongly, God to the human being. The immaterial substance or essence, the core, of the human being connecting the mortal to the immortal, the mundane to the divine, the material to the immaterial, the natural to the supernatural.
With the deleterious effects of thermodynamics and ageing processes through time on, for example, a human being’s body, the soul remains intact on the premise of living a good, moral, life, reflective of the source of The Good, God Himself.
However, in the cases of morally reprehensible acts, carried out over time, without compunction or regret, without an attempt at doing or serving penance, the unrighteous will face the wrath of the divine, of God, on their bodies, their lives, and their souls, as their souls became corrupted in the thinking and acting out of ethically terrible deeds.
In this perspective of reality, with a number of assumptions, the soul simply means the divine breathe or the image of God in each contingent being. The soul as the immaterial divine essence of a human being, for instance.
The issue comes from a number of levels. For example, without an explanation for causal chains in earlier physics or physical bases for theorizing about reality, everything is contingent upon every other thing. A causal chain as an analogy becomes a decent basis for thinking, then.
At some point, the time of the universe can be run back to such an extent so as to come to some original point of time. This can lead to a problem of infinite regress or an ad infinitum to the moments before other moments or the moments making other moments contingent upon everything in them. A deterministic reality based on Laws of Nature, not principles.
Those Laws of Nature, officially, as divine decrees from He on High as the Creator of all. The solution, by definition and not by fact, becomes: “It’s God. God is self-existent. Or, something is self-existent. Therefore, it is a god. In fact, it’s my God.” Clearly, you see the issue.
Individuals merely defined without a true explanation. How is God self-existent? Why is this your God? God becomes the sand to fill all cracks in the reasoning process, which, by definition, is irrational.
In common philosophical parlance, this becomes the basis for the counter claim of this not explaining anything, and, in fact, pluralizing a singular problem because it adds another, theological, layering of trouble to the original line of questioning.
In some framings, it’s called The God of the Gaps. A god, as an ill-defined term, regardless, gets some definition, and then the definition is used to fill the gap. “God,” as a term, even as an idea, simply and purely is ill-defined, amorphous. Those gaps in scientific knowledge get filled with theological concepts, e.g., God, Intelligent Design, and the like, to purport an explanatory gap.
This God of the Gaps form of argument leaves the original scientific problem present while adding another problem with the theological ‘filler’ unexplained in some sense, too. It’s a shameful form of ignorance masquerading as deep wisdom and knowledge.
As Noam Chomsky noted years ago in the Khaleej Times, “…Intelligent Design is creationism — the literal interpretation of the Book of Genesis — in a thin guise, or simply vacuous, about as interesting as ‘I don’t understand,’ as has always been true in the sciences before understanding is reached.”
The fact of the use of the term “God” or the idea of a god doesn’t explain much. Take, real explanations, with rigour, those found more often in the sciences. They use the senses, empiricism, reason, predictions, falsifying claims, experimenting, double-blind trials, hypotheses, peer review, and mathematical modelling, even computer simulations.
Modern science has rigour. Modern theology does not because modern theology, truly, is “old theology,” because it’s based on authority, dogma, and poor philosophy – stagnation; whereas, science is based on doubt and questioning within well-defined rigorous limits to come to some reasonable theoretical foundations about reality – keeping what works and jettisoning what doesn’t.
Theology will not change, as it always has done; science will evolve, as it always has done. Theology only made adaptations to its fundamental non-answers based on the poundings and hammerings of science, generally speaking. Science provides superior explanations without the need for a god, not an explicit rejection of a god.
Yet, a god becomes unnecessary to explain that which was previously explained via a god. Some approximations about what is happening rather than what we think might be the case, based on ancient literature, a sense of hope, a belief in the hereafter, and in the benevolent providence of the Creator and Sustainer of the cosmos.
Hope isn’t an explanation. A filling in the gaps by definition doesn’t help either. A soul in common verbiage and understandings seems to have much the same orientation too. God is the universe and everything outside the universe as some aseitous being generating and maintaining creation as long as He deems fit.
Human beings exist in God as pieces of God and, therefore, represent the instantiation of the Creator and Maintainer in all moments of existence. Those images of the divine are the atemporal, metaphysical stamp of the one and only true God, properly defined, in each and every human being, commonly called a soul.
It can be corrupted; although, the soul can be brought to reparative status with God; however, the soul will continue to exist. Unless, at some limit, God ‘deletes’ or removes the soul from existence itself. This is talk, idle chit-chat, assumptions, assertions, so barely arguments.
To not explain anything and attempt to contain everything via a series of definitions, it’s the lowest formulation, the worst form of thinking, because it’s not thinking in the least, while raised in the minds of believers, and proposed by its expounders, as the highest form of thinking.
That which commonly passes for high philosophy, while truly being either doggerel or dross, and more accurately going by the rather low and disgraced, at this point, title of “Theology.” The idea of a magical substance, the soul, fits into these forms of arguments.
It’s not really dealing with that which is; it’s as if a massive failure to have an accurate reality test, psychologically speaking. It’s dealing, as its origins start in cults, religions, and New Age groups, more with that which one wants to be true.
It’s simply a hope of more life, as reflexive positivity to cover the fear or cowering from death, reified into a transcendent object, the soul, in the material subject, the flesh and bone and blood of the body, and further asserted as objective and transcendentally sourced in a non-local, inhuman generator, entitled “God.”
Even in the metaphysics of the soul, the supermaterial philosophizing about the soul, one cannot attribute the purportedly best attribute of a human being, a soul, to a human being, but only to a divine subject-object, a transcendent being.
In a manner of speaking, in more direct terms, it’s a subtle form of transcendental self-hatred leading to a morality of not facing the facts of reality, i.e., inheriting cowardice, while abhorring the beauty of the body and life, inasmuch as can be found, as debauched, disgusting, rotten, and corrupted from sin, or inherently ugly, leading to a public and interpersonal pseudonymous persona or a false self presented as the real self, as a fundamentally anti-social act writ community for anti-sociality. All bound together with fantasy (and phantasy) as the foundation stone of reality, as an ontology.
Theology and religion simply don’t work on veracious terms or on empirical ones, Q.E.D., and can harm mental wellness, as well, and so on subjective psychological terms, too. Everyone, given the pervasiveness, the ubiquity, of the belief systems and the attribution of the quality of truth to them, in most societies by most people, can attest to this, whether skeptical or not.
The non-factual claims or non-empirical claims about the Devil, angels, demons, ghosts, psychic powers, and the like. The fact is most people believe in some form of them. The reality is none of them exist, except in the minds of human beings reinforced by social customs, bolstered by theological reasoning, and driven by fear of the unknown, including death and claims of an afterlife. It is make-believe reified, where its metanarrative, by definition, in “make-believe reified” equates to psychosis.
A non-explanation masquerading as an explanation by mere ‘argument’ by definition, confusion in word games, and reflective of both an individual anguish and a terror of cessation of life exhibiting more a philosophy of ignorance, a psychology of self-loathing, an epistemology of assertions, an ontology of fantasy (and phantasy), a logic of irrationality, an ethic of cowardice, an aesthetic of ugliness, a social philosophy of anti–sociality, and a metaphysics of nothing claimed as a metaphysics of everything, culminating in a general philosophy or a worldview of psychosis.
Similarly, the vast majority, as a qualitative extrapolation from history, from survey data on nations now, and the orientations of most in the faiths with beliefs in reincarnation or in an afterlife, as an assertion, believe in that which does not exist, in most likelihoods, and, based on the facts of reality, simply cannot exist.
This leaves ideas of the soul down to fewer options and held by far fewer people of the global population. A body without a brain does not work. Therefore, a body needs a brain to work. Same for individual psychology.
At the same time, brains come with bodies. It’s a packaged deal. Our consciousness is embodied while a result of the processes of the central organ in the skull, the brain, operating through time.
Without the central organ, no consciousness or functional body, therefore, the cessation of the body becomes the stoppage of the brain, and vice versa. As well, the material structure produces, generates, everything about you considered as you.
There’s an inescapable empirical fact of embodied consciousness and materially-bound consciousness. More generally, this could be formulated as naturally-bound consciousness and embodied minds.
Time is necessary. Existence is necessary. A body is necessary, while the brain is central; a brain is necessary, while the body is peripheral. Some central processing unit, organ in biological terms, producing an apparent, potentially illusory, unicity of existential reality, experience.
The total processes of which remain a mystery, while its correlates appear much better known with imaging technology than at any time in the history of humanity with the increasing rounding out of the perspective of the naturally-bound and embodied nature of consciousness.
With consciousness as a technical, non-mystical, armature constructing rich, deeply layered, and interconnected networks of information processing, a sense of something real, so richly endowed in individual, subjective, experience as to feel real and seamless.
While, at bottom, given its natural construction and evolution through selective natural forces over a significant amount of time, it’s a natural universe generating a natural object. An object deemed “living.”
A natural, living object as a sub-system in a universe capable of mathematical modelling. In that, mathematics describes the universe or can provide an explanatory shorthand for existence itself. In this, the system becomes explainable by mathematical functions and operators.
Subsequently, any natural system within the natural world becomes explainable, in principle, in mathematical functions and operators. It’s unavoidable in principle with the barriers coming into the practice.
In this, the brain becomes a mathematical function through time, a dynamic natural object, generating consciousness while endowed with some subjective experiential properties due to embedment in a body for embodied natural consciousness as merely something mathematical, algorithmic.
When speaking of reality, one must speak in the terms of empiricism, of science more generally and precisely, to come to evidenced or substantiated positions, in general, about the real world, the natural world, for which evidence exists, rather than the supernatural world, for which no evidence exists and areas of its possible existence continue to erode, decline, and fall away into nothingness.
The soul, in this sense, must be both a natural and a mathematical byproduct of the natural workings of the natural world, of evolution, and an evolved, embodied organ similar to or identical with the brain.
The soul becomes embodied, information processing as a reflection of a material framework, the brain. In fact, it comes directly from the brain, naturally not supernaturally. Traditions can proclaim atop the apogee of the mountains, “I have a soul.”
While, truly, with the facts before us, the overwhelming evidence and reasoning points to the accuracy of the title, “I am a soul.” A soul as a natural consequence of an evolved brain and body, as in the mind and some more. The “some more” as the total makeup of the human being.
An embedded consciousness in reality evolved without a particular directionality from without, meaning in a cosmic scale, while with the deep biological and geological time carving and crafting, honing, the psychology of organisms, including us, animals.
Teleology fails, cosmically, geologically, and biologically. Individually, operators make purpose, so bottom-up not top-down. Purposes for themselves. If social, then collectively as well, as in a weave of purpose. The cosmos, geology, and biology, honed without intent.
Only minutiae of the cosmosphere, geosphere, and biosphere given some minor, parochial purposes relevant to its evolved or constructed, internal, agency or operators.
Teleology only works psychologically, only partially at that. Not everyone develops proper purpose to fit this definition of purpose or design for their lives and their collectives. In short, outside of delusion, teleology is a failed hypothesis cosmically, geologically, and biologically, and marginally successful psychologically.
The brain through time as the mind, the body connected to the brain and vice versa, and the various relations with others’ minds, brains, and bodies, and the environments in which they happen to find themselves at some cross-section of time in an era of evolutionary time.
None of this requires extranatural sources, supernatural claims or origins, or a complete explanation of the proverbial ‘black box.’ So, individually, we can take some of the claims from some bright people before:
- the intensity of the impression we make on others during and after our lifetime
- an “idea” that has an “object” as a “thing in itself”
- an advanced personal processor
- our conscious selves
- a finite extension of an infinite base
A soul as an impression on others during and after our lifetime would fit into this definition in terms of interactions and temporal impressions on others’ minds, brains, and bodies, and the environment.
A soul as an idea with an object as something in and of itself. In this sense, a seitous being, distinct entity, emergent as a property, while contained in reality. This fits snugly too, in an introspective sense.
The advanced personal processor simply meets the mind as the brain processing through time. “Our conscious selves” becomes a soul in the centralization of an agentic arena for processing of select or filtered information.
A finite extension of an infinite base may be the one tilting more into metaphysics than others. While, at the same time, it can be considered entirely naturalistically in a Descartian sense. In this manner, a “finite extension,” a cogito or cogito potential, that knows it exists and knows that it knows.
The “infinite” may not be true infinity, not by necessity, and may, in fact, represent an apparent infinity, while being an incomprehensible amount of existence to the capabilities of the finite extension, to the capacities of the cogito or the cogito potential, while, as a fact of the matter, existent as a profoundly large finite, hence “apparent infinity.”
In any case, one does not make the “soul” an extranatural occurrence, but, rather, a natural evolved happening and, indeed, an unavoidable, inevitable consequence of existence, temporality, and agency, themselves.
In that, the soul does not become an object in the sense of saying, “I have a soul,” but, instead, becomes a subject united with reality and separate in the sense of a cogito, a finite extension, a conscious self, an advanced personal processor called the mind, the seitous being as a thing in itself, and the impressions on others during and after our time in existence.
The soul as the subject in the dynamic object universe, while previously as an object with cogito potential or the capacity to differentiate in a sufficient manner to become a subject, a soul, in reality at large; where, in turn, a sole ensoulment evolves in an individual organism’s life in the manner of evolution via natural selection evolves over time.
The complete, comprehensive makeup of the individual as the soul. Once more, theology becomes a failed endeavour, useless, pitifully inadequate now. Furthermore, even sophisticated and smart individuals with a moral backbone, including Fr. Teilhard de Chardin, the noosphere becomes nothing new and not pervasive, so as to fail to acquire the title of a “sphere” and the “reason” (noo-) becomes merely an individuated trait found in some organisms, not even all organisms, within a species because of the cogito potential in most without cogito actualized in them.
Children die early. Adults get blows to the head. Diseases of the mind break individual wills and senses of reality. Thermodynamics breaks down environments important for individual and collective survival. Existence is not perfectly ordered because existence statistically exists.
By this comprehensive nature of an operator in existence as the definition of the soul, any and every damage to inter-relations with other operators, or damage to the environment relative to the order of the environment, the operator, and other non-agentic beings, or damage to the body or the brain of the operator, amount to deleterious effects upon the soul, as such, as parts and relations of the soul of the individual, itself. A naturalistic, informational, relational structure centred on the base armature known to agency, the human brain.
Therefore, theology fails. Even subtle theology, it fails too. The Fr. Teilhard de Chardin notion of a noosphere and an Omega Point fails to account more accurately with the basic reality of unguided biological evolution while without basis asserting a progression towards an endpoint, an Omega Point, interpreted through the frame of the most favourable mythology to him, Christ as the Son of God or Son of Man or God made flesh, as the coming to union with Christ of the reason-sphere, the noosphere atop the biosphere.
In this, no world soul, no global or universal soul, no magical essence, no supernaturalism, no divine breathe, no instantaneous insertion of the soul at conception, no Imago Dei (as souls come to evolve and do not become implanted/created while remain natural and informational structures), nothing but that which is; both self-evidently so, and over sufficient time, evidently so, as in given by the evidence.
In terms of conveying a meaningful statement, in the modern comprehension of the mind with updated meanings of a “soul” in the more comprehensive definition, we cannot objectify the soul, as this would objectify ourselves, saying, “I have a soul.”
Our only meaningful statement comes from ownership as subjects in the universe with bodies, brains, relations, and environments, as operators, in saying, “I am a soul.” A technical, natural existence which, statistically speaking, overwhelmingly can’t not be.
To own this, we differentiate internal to existence from objects to subjects with subjectivity in reality, where reality is “an objective and independent set of conditions, events, happenings, incidents, people, principles, facts.”
Thus, I do not have a soul. I am a soul. To others stipulating the latter, in turn, we can state, “We have souls.” In fact, the former inverted, “I have a soul,” becomes an impossible statement because the act of the statement, in some sense, implies, to be a soul itself rather than having one, as in to assert an act of independent existence, subjective existence, in reality.
Therefore, a soul exists because I exist. Souls exist because we exist, i.e., “I am a soul.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/17
Dr. Alexander X. Douglas‘s biography states: “I am a lecturer in philosophy in the School of Philosophical, Anthropological, and Film Studies at the University of St. Andrews. I am a historian of philosophy, interested in the philosophy of the human sciences, particularly from the early modern period. I am interested in theories of human reasoning, desire, choice, and social interaction – particularly work that questions the foundations of formal theories in logic and economics from a humanistic perspective. I am particularly interested in the thought of Benedict de Spinoza, which continues to inspire alternatives to the dominant paradigm in economics and social science. My first book, Spinoza and Dutch Cartesianism, proposed a new interpretation of Spinoza, situating him in the context of debates within the Dutch Cartesian tradition, over the status of philosophy and its relation to theology. I am completing a book manuscript, which aims to introduce and develop Spinoza’s theory of beatitude. This is the culmination of Spinoza’s theory of desire, since it describes the condition of ultimate satisfaction. Although Spinoza saw the revelation of true beatitude as the ultimate goal towards which his philosophy reached, there are few interpretative works devoted primarily to this theme. Spinoza’s theory of beatitude is, in my view, the keystone that holds together diverse parts of his philosophy – his theory of desire and the emotions, his metaphysics of time, his theory of human sociability, and his philosophy of religion. These are often studied separately; my introduction to beatitude aims at helping readers understand Spinoza’s philosophy as a unified whole. I have also published a book examining the concept of debt from the perspective of language, history, and political economy. I’m interested in the philosophy of macroeconomics, which receives considerably less attention from philosophers than microeconomics. I am a member of the Centre for Ethics, Philosophy, and Public Affairs, the Executive Committee of the Aristotelian Society, the Management Committee of the British Society for the History of Philosophy, and a Research Scholar at the Global Institute for Sustainable Policy.”
In this series, we discuss the philosophy of economics. For this session, we come back after some time with session 10 on work happening in economics departments and the productivity of societies as the metric, the desire to come to a deeper understanding of the systems of economics through heterodox economics, the anthropological approach to economics and choice, Rosenberg and Leontieff, ad hoc maneuvers in economics, the excess attachments to models of reality, and the “Metaphysics of Accounting.”
Scott Douglas Jacobsen: In reference to the “work going on in economics departments and think tanks,” as an aside, is “productive for society” the main metric in terms of the beneficial aspects of the work done by the “economics departments”?
Dr. Alexander Douglas: I guess I was interpreting ‘productive’ in a broad sense. Working in a philosophy department, I’m very much in favour of sponsoring research on purely abstract and theoretical questions. Alex Rosenberg thinks that much of modern economics is just applied mathematics. I think a lot of it is really a branch of logic, and could be taught within a philosophy or computer science department. There is no need to ask whether this sort of research is socially useful – who knows when an abstract science might become surprisingly useful? On the other hand, I think that the policy decisions on which economists are often consulted require a type of broad wisdom that economics in its current form doesn’t provide. Sometimes, I think, an answer that is too narrow is worse than no answer at all.
Jacobsen: You know the common refrain about alternative medicine and mainstream medicine with the “alternative medicine” as that which does not work and mainstream medicine as that which works, where, by definition, the experimental threshold for efficacy reached on alternative medical treatments would make them mainstream medical treatments. Does Heterodox Economics in this sense of philosophy of economics seem to fit into this framework, though in a functional sense? It utilizes distinct critical paradigms, critical methodologies, and alternative theories of intrinsic human nature to come to conclusions about the right paths regarding economics. I ask this alongside an upcoming educational series with heterodox economist Dr. Carolina Alves, based on the recommendation from you (thank you).
Douglas: I think that the track record of mainstream medicine has been successful enough for its practitioners to be at least partly entitled to that boastful quip. The case is different with economics, I think. Mainstream economists sometimes claim to have provided the science that cured certain economic diseases (e.g. inflation or depressions). Paul Krugman wrote an op-ed once in which he argued that orthodox (Neo-Keynesian) economics found a direct, effective treatment for economic depressions (increase aggregate demand), whereas the heterodox (Institutional) economists were having complicated conversations about the multifarious social, legal, and cultural factors that bring about depressions. It’s true that governments, advised by economists, seemed much better placed to handle the Great Recession of the mid-2000s than they had been during the Great Depression of the 1930s. Yet in the financial crises that caused both, all the ‘institutional’ factors seemed to be at play – a fraudulent financial system, a dysfunctional regulatory environment, a macho culture of irresponsibility and risk-taking. Institutionalists and other heterodox economists could claim to have a much better understanding of those things – they were certainly looking at them much more than the mainstream, by and large. Perhaps the medical analogy could be with holistic medicine. Mainstream economics at least presents itself as working on a model like: diagnosis, prescription, next problem. Many heterodox approaches seem less problem-oriented and want to come to a deeper understanding of the whole system.
Jacobsen: How true is human “rationality”? How much human limitation plays into the idea of “axioms” for axiomatic assumptions or premises built into the mathematical models?
Douglas: Well economists nowadays like to experiment with putting limitations on the ‘agents’ in the mathematical models: they have incomplete or asymmetric information, they don’t examine all their choices before choosing, etc. As I’ve said before, we can mostly only infer people’s preferences from their choices. Which preferences we infer will depend on how rational people are in their choices. The theory that people are irrational in their choices is as unfalsifiable as the theory that they’re rational. Rational choice is just odd to me, but I don’t think it should be rejected entirely. I just think it’s a good hedging strategy to pursue that research alongside completely different strategies, such as the more anthropological approach I’ve favoured in previous interviews.
Jacobsen: With Rosenberg’s building on the work of Leontieff from the 1980s on the premise that the ‘best economists can do is only the predictions of the direction of a trend,’ is this something akin to a vector on a graph with a thick black marker? It’s a direction, sure, but not much else.
Douglas: Yes, that’s right. It’s sort of: do this, and prices will go up. How much, how fast, and for how long, we don’t know – that depends on the relative strengths of many, many different factors.
Jacobsen: Even with this 6.2% and 6.3% difference, is this the common act? A good experimental result comes out, but a “black box” is implied. This “black box” as what it supposedly states about human nature or psychology, while suggesting and not evidencing really, maybe not even really suggesting, actually. Then the after the experimental result. There’s a sort of washing it with the detergent of the orthodox economics ideas, i.e., preferences, choice, utility, etc.” It sounds as if an ad hoc maneuver.
Douglas: Yes, I think it is ad hoc. And yes, I don’t think it’s helpful to fit every social phenomenon into that framework, although the framework – precisely because of that black box you’re talking about – can be fitted around any behaviour we like. In any case (going back to the example you mention), the fact that economics got one prediction right hardly vindicates it as the ultimate social science.
Jacobsen: To the “hamfisted” Hassett, and to the previous references to almost engineering words to human beings and to human thoughts & acts, including complexes of them seen in “skills and abilities of workers,” does this fakery of firm foundations to a global discipline lead to real-world problems rather than problem-solving? In that, the use of human-less terms leads to dehumanization in thinking, in eventual policy, in politics, and in discourse, after filtration through these orthodox economic gatekeepers made the rounds of this rigamarole. Something alluded in the grounding of “economics and finance” in a metaphysical theory” of a ‘divided world of assets and liabilities with definite values for estimation.’
Douglas: Yes, I really think so. I guess I was trying to make the point that a model of reality is not reality. If you get too attached to a model you can forget that it’s only a model. Yes we can speak of assets and liabilities, human capital stocks, goodwill assets, all the rest of it. Then, with a bit of stretching and squashing, we can maintain the truth of some iron laws of accounting (net worth = assets – liabilities). But we’re talking about real human beings and real human lives, and the laws only govern our model; they’re established by convention. It’s fine to model human interactions using something like an accounting system, for some purposes. But it’s very dangerous to think confuse the model with reality. It always worries me when the newspapers say, as if it were an objective fact, that a certain fund, or building, or person is worth X dollars or pounds or whatever. This is not because I disagree with valuing things in economic terms – sometimes that’s a perfectly reasonable thing to do. My problem is that the truth of such statements is always relative to the choice of some accounting model, and there’s an awful lot of political power exercised in the choice of such models, and it remains invisible to us if we think that there are just these objective values floating around that we can directly perceive.
Jacobsen: Following from the previous question and statement, does this “metaphysical theory” for ‘cleaning up’ the messier reality match the same critical analysis of “false precision” found in the mathematical modelling and the human-less terminology utilized by individuals such as Hassett the ‘Hamfist’?
Douglas: Yes, that’s the deeper issue I have with what I might call the Metaphysics of Accounting. Accountants themselves don’t do this, but the media, politicians, and the general public often reify accounting entities when in fact there are no portfolios, no accounts, no assets, no liabilities – there are only human beings coercing and cajoling each other in different ways, using different social and legal covenants, which are, as Hobbes said, only as real as the sword behind them. It’s really all just relations of power: accounting ‘facts’ are just a model for representing these complex relationships of power. If you take them to be objective entities in their own right, then you forget that they’re just conventions backed by the exercise of power, and power disappears entirely from your view.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/14
The longing of the spirit can never be stilled. – Hildegard von Bingen
A reality comprised of conscious agents more likely evolved them than not. In fact, a reality with agency, insofar as appears known, only evolves agency rather than the reverse. Charles Darwin provided the baseline principles in Evolution via Natural Selection.
When a reality exists and evolves consciousness, two premises exist as assumptions. One comes from the fact of existence. Reality exists in a sufficient manner as to garner a concretized form of realness.
At a minimum, to the conscious agents in it, the reality feels concrete, material, physical, actual, tangible, or somatic, so existentially real. Another emerges from the term “evolves.” Behind it, one needs time. A sequential progression of linked moments creating existence’s directionality.
In standard terminology, this gets called the Arrow of Time. Time moves forwards, not backwards. If living in a reverse universe, the real backwards would seem as if forwards. In either case, time exhibits directionality, hence an “Arrow.” It points one way, not both.
With modern science, empiricism, and mathematical derivations, we come to the tentative and evidenced conclusions of a world with moments as non-absolute, as statistical, as a series of moments only at the macro scale.
A macro scale world with the Arrow of Time. A large-scale existence with directionality in time while, at bottom, a series of statistically or probabilistically connected moments with implied pasts in each moment and potential futures.
The instantiation of each moment implies a history and constrains an open future. With “implied pasts in each moment and potential futures,” this means ‘once upon a times’ lead to the ‘here-and-now’ while eventuating only a select grouping of ‘there-and-thens.’
The fact of existence and the truth of time become points of reference in consideration of a reality with conscious agents. Those operators in existence with agency, consciousness. Conscious aspects of consciousness as the mentation of the operations, the system.
Consciousness, as rich, diverse, and deeply interconnected networks of natural information processing devoted to an agentic arena of processing and selection, seems to emerge, evolve, later in reality rather than in some incomprehensibly early stage of the lifecycle of reality.
Non-conscious consciousness as the filter of the natural information derived from interpreted reality through the ‘senses’ or the external nodes — e.g., tactile, olfactory, auditory, gustatory, or visual, informational structures.
Those delivered — e.g., afferent-efferent nerve pathways — to conscious consciousness for selection, choice. It appears through evolutionary selective processes rather than creative teleological operations, whether instantaneous or progressive.
Some environmental, psychological, sexual, and social, selective pressures formulate the ‘need’ for some centralization of information processing. A conscious arena to manipulate the information gathered from the environment and generated internal to the system.
Entities, agents, thinking and moving in a reality define ethics; the principles governing the thought and behaviour define the morality. In that, the fact of being in reality of an agent comprises the ethics.
In this sense, ethics becomes non-absolute too. As the complete nature and existence of the agent defines its morality, agency internal to the system becomes the generativity of the ethical constructs themselves.
Thus, with existence and time, agency and morality, the qualitative difference becomes the next consideration of the speculation. Agents with an ethic tilted more towards directives of annihilation will cease to exist, eventually and even instantaneously.
Entities with a morality tilted more towards directives of creation will continue to exist. Both based on principles of reasoning grounded in statistical or probabilistic considerations of the matters of existence, time, agency, morality, and annihilation/creation.
Once the principles of reasoning construct the Statistical Argument for Existence, the Statistical Argument for Temporality, the Statistical Argument for Agency, and the Statistical Argument for Morality, these can become the bases for the principles of existence as a generalized truism set.
A philosophy of truism as a basis for principles not laws, loose rules not divine decrees. Those which can’t not be; those distinct significations of existence as principles demarcating unique markers of reality sufficient to become a novel variant. Everything coupled together.
The apparent metaphysical matters of ethics do not come with this presentation. The ideas of morality or ethics acquire this stain due to the theological and religious, i.e., transcendentalist, poundings of the previous centuries.
Only the last couple to recent few centuries began to wash the cloth and refresh the minds, as if cool water on the face on a hot, arid day. No need for the necessary metaphysical, except in other considerations properly deemed non-theological, perhaps theosophical — as in an utter rejection of theology.
Annihilation and creation may appear tighter definitions of the more generalized terms disorder and order, respectively. The principles of the morality of “annihilation” as “disorder” and the ethics of “creation” as “order.”
Thus, “Agents with an ethic tilted more towards directives of annihilation will cease to exist, eventually and even instantaneously” translates as “agents with an ethic tilted more towards directives of disorder will cease to exist, eventually and even instantaneously.”
“Entities with a morality tilted more towards directives of creation will continue to exist” translates as “entities with a morality tilted more towards directives of order will continue to exist.”
The “agents” or “entities” as conscious operators whose being or complete manifestation in reality dispose to the disorder generating & maintaining or order generating and maintaining, whose total nature inclines more to annihilation or creation, respectively.
As with the statistical inevitability of existence, time, agency, and morality, the unavoidability of existence and time in existence attests to the order generation and maintenance of realities, probabilistically. They exist more than not; they last more than end.
The actuality of an order generation and maintenance in the domain of discourse relevant to facts grounded in existence and temporality for agency, as in the two base premises prior to the is/ought distinction, or the line drawn out, before.
Beings exist. By existing, beings equate to facts. Factual propositions exist about them. Substantive statements exist for them. Those premises about pieces of reality with evidenced content.
Beings with conscious consciousness, conscious entities, operators, or entities with property “agency.” If only one, this operator constructs value for their self and their environment. If more than one, these operators create value for their selves, their relations, and their environment.
A valuation of no value becomes a value, too. To some, their self, other selves, or the environment, don’t matter to them. To a sole inhabitant of a reality, to value itself at zero, it may self-murder/self-annihilate, this becomes an ethic, too. Ethics becomes inevitable.
Nihilism, as in no ethics whatsoever, becomes a failed stance in realities with agency. In that, with valuation, this influences actions in the world; hence, this amounts to the ethic, unavoidably. In degrees of affirmation/negation, it’s there. Thus, agency generates ethics.
The facts of reality must inform the values in reality with the facts as first matter and values as second matter, or facts as primary and values as secondary, not vice versa. Meaningful values discourse begins with factual morality, not moral facts.
The truth of order for existence, time, and (non-conscious and) conscious agents in the universe informs ethics, as agency generates ethics and facts inform morality. These agents follow the incline of the statistical tendencies of form and content of reality, or do not.
The “incline of the statistical tendencies of form and content of reality” meaning “the unavoidability of existence and time in existence attests to the order generation and maintenance of realities,” or a set of them.
An implied truth in order generation and maintenance as a baseline for existence and time, and for the fact of order generation and maintenance required for evolved agency. In turn, the values of agency, whether order disposed or disorder inclined, will require the same.
As the values come from agency, and as order generation and maintenance provide the baseline for existence and time, the values constructed by the agency’s being will exhibit the same forms of persistence as a statistical tendency and inevitability seen in existence, with time, and in agency.
The facts of reality evince persistence for existence, for temporality, for agency, for morality. The facts of order generation and maintenance for each as a probabilistic outcome of the sets of the possible and the favoured amongst the potential.
The values of operators in reality will tend to value order generation and maintenance for themselves, others, and the environment more than value disorder generation and maintenance for themselves, others, and the environment.
Therefore, the statistical tendency or statistical inevitability of morality/ethics, derived as a consequence of agency with a base of existence and time will internalize in mentation and externalize in action, towards valuation of order over disorder.
The value of order generation and maintenance by agency in reality as a reflective statistical consequent of the fact of realities manifesting as order generation and maintenance by the truth of existence, itself, existing.
Any agency valuing more disorder than order will cease to exist in time, eventually. In this, is/ought, as facts/values, exhibit a separation and a coupling with the persistence of reality and agency as then reflected in the tendency in values of agency towards order over disorder.
If islands of agency determine disorder more valuable than order, then the agency — itself, immediate others, and its environment — will cease existing in due time. Sufficient disorder ends agency. Thus, the ethics/morality of agency will become order disposed.
As stated in “Statistical Inevitability as a Cross-Sect of the Axiomatic, the Temporal, the Existential, and the Axiological”:
We come to the stream of statistical inevitabilities with statistical arguments for existence, temporality, agency, and morality.
If the set of possible universes remains larger than the set of null universes, then existence becomes statistically more probable. If existence becomes statistically more probable, then realities with more than one moment of time become statistically more probable than realities with only one moment of time.
If realities with more than one moment become statistically more probable than realities with only one moment of time, then one set will evolve conscious information processors and one set will not.
If conscious information processors evolve in one set of universes, and if morality/ethics define as “principles governing behaviour or conducting of an activity,” then evolving conscious information processors creates morality/ethics, because conscious information processors cerebrate/move or conduct activities.
If evolving conscious information processors creates morality/ethics, then ethics/morality becomes statistically inevitable in one set of universes. Thus, if the set of possible universes remains larger than the set of null universes, then ethics/morality becomes statistically inevitable in one set of universes.
The statistically probable occurrence of existence, of time, of agency, of ethics. If negated at any stage, the argument fails. If no existence, then no time, no agency, and no ethics; if existence and no time, then no agency and no ethics; if existence, time, and no agency, then no ethics; if existence, time, and agency, then ethics.
Ethics comes from agency. Agency comes from time. Time comes from existence. Existence separates from non-existence more likely than not. Is/ought remains preserved as separate ideas, but become coupled together.
Furthermore, if “ethics/morality becomes statistically inevitable in one set of universes,” then the persistence of existence, of time, of agency, will derivate a persistence in ethics/morality in reality, as ethics/morality comes from agency.
If the persistence of existence, of time, of agency, will derivate a persistence in ethics/morality in reality, then existence, time, agency, and ethics/morality exhibit order generation and maintenance.
If existence, time, agency, and ethics/morality exhibit order generation and maintenance, then the truth of reality, in existence, time, and agency, exhibits order generation and maintenance, as facts of the matter.
If the truth of reality, in existence, time, and agency, exhibits order generation and maintenance, then the values in reality reflect the truth of reality, in existence, time, and agency, exhibiting order generation and maintenance.
If values in reality reflect the truth of reality, in existence, time, and agency, exhibiting order generation and maintenance, then agency as manifest through operators in existence dispose more towards order than disorder.
If agency as manifest through operators in existence dispose more towards order than disorder, then the statistical tendency or unavoidability of ethics/morality of operators in existence disposed towards order generation and maintenance.
If the statistical tendency or unavoidability of ethics/morality of operators in existence dispose towards order generation and maintenance, then the probabilistic default of ethics/morality in existence as order generation and maintenance rather than disorder generation and maintenance.
Therefore, “if the set of possible universes remains larger than the set of null universes,” then the probabilistic default of ethics/morality in existence as order generation and maintenance rather than disorder generation and maintenance.
The inevitable, unavoidable, fact of existence, of time, of agency, of morality, of order, the real not only statistically exists and probabilistically becomes favoured to exist; its persistence becomes favoured as a property in the truth of reality and the values about reality.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/13
Two conflicts common to North American sociopolitical discourse comes from the idea of rights as inherent in the nature of a human being qua a human being. If a human being, then you get rights. If a non-human animal, then you don’t get human rights.
Although, as with Peter Singer, you may get animal rights in some cases. In that, some argue for non-human animal rights. Even Leonardo da Vinci, he made direct statements about ethical treatment of animals without the necessary use of the language of rights.
However, as rights come as broad ethical principles, these become foundational. To personal sensibilities, realities with agency imply inevitable ethics. Thus, the age-old question about if ethics becomes moot.
Because the issue isn’t ethics or no ethics, moral system or none. The issue becomes, “What ethic?” It’s a profound difference based on a slight shift in emphasis. Similarly, transcendent ethics dominated before. Nihilism doesn’t work, as ethics only works without agency.
If a universe with agents, then ethics becomes an inevitability. Similarly, in instances of a first-year philosophy student with a modicum of intelligence, they may question ethics’ ontological status. However, their act of existing, being, and acting in the world instantiates it.
Colloquially, the transcendent ethics can be known as religious ethics. By and large, they’ve won the numbers game. Also, they’ve lost the legitimacy game. When we examine international ethics, systems, rules, and global order, the winner is clearly not religious ethics.
The religious ethics binding to the transcendent, as in imbuing an unseen transcendent object as the source of The Good from which every good follows by natural discourse, logical derivation. International human rights won the day.
All nations are bound to international human rights. Every nation contains a different religion, sect of a faith, and interpretation of the proper ethic therefrom. In terms of human rights, fewer seem this way.
In that, international human rights ethics are the fundamental basis for the modern nation-states bound by regions and the globe. People may self-define as religious. However, their ethics and governments are guided by international institutions.
If the governments and the institutions, nongovernmental organizations, international nongovernmental organizations, civil society organizations, and others, fail to live up to a standard, they are not judged by religious/transcendental standards.
They are judged within frameworks of international human rights. By logical implication, the hidden premise is international secular human rights. Because the basis for the rights do not rely upon a transcendent source. Some philosophical idea within the metaphysical/supernatural/extramaterial domains of discourse.
The rights inherent for others become, as well, requirements for the comprehension of others’ boundaries. Where they start, I stop; where they stop, I, or others, start. If I claim rights for myself from others, then I imply obligations of myself for others.
The right to a freedom stops at the infringement of the right of the other person. These become more generalized utility markers or signifiers in social settings than the parochial and limited transcendent ethics.
Those latter ethics claiming objective status while littered with the language of the local, the provincial, often the cruel, in fact. The former morality incorporative of more neutral, inclusive though diversified, and sophisticated language than the vagaries found in the verities of religious holy texts.
In this sense, the international secular rights become a basis for truer universality of the ethics of rights. Furthermore, these will mean a fuller sense of the obligations derivative or implied as a coupling with the “truer universality of the ethics of rights.”
Any right will require a concomitant obligation; every obligation comes with a coincident right. While the basis for universal remains statistical or approximated, never achieved in a sense of finality of the aim, the fundamental implication of rights is obligations or responsibilities.
The mature orientation on ethics imbues a sense of a consciousness-based Golden Rule behind the scenes of rights and obligations. Where the rights imply obligations, and vice versa, this is the logic of the Golden Rule.
However, implied within it, we find the necessity of a conscious agent behind it. Rocks don’t have consciousness, don’t have rights and responsibilities. Thusly, rights mean responsibilities; responsibilities mean rights.
Essentially, it couldn’t not be; it couldn’t be any other way.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/12
Mental health sits at the foundation of general human wellbeing. Human rights stand as a universalist vision of the international community of nations and citizens. If we want an equitable world, we need health global citizens with equal opportunity and stature.
Human rights and mental health are a united front for the equal treatment of all. Human rights mean every human being is provided the same privileges and responsibilities. Mental health is something for everyone to strive to attain and maintain for a better life.
On December 10, 1948, the Universal Declaration of Human Rights created the foundation for an international human rights and rules based global order. Everyone, in theory, acquires the same rights, becomes subject to the same laws, and operates within the same boundaries.
Personal development deals with individual people who each have a mental status: healthy or unhealthy. For proper functioning in a society, in relationship, in professional life, in individual self-management and self-care, mental health reigns supreme.
In a sense, without mental health, we can’t have professional life health, relationship health, or societal health. It’s bottom up. It starts with an apparent irreducible component of the field of psychology, individual human personalities.
Therefore, ill societies are comprised of ill individuals; healthy societies are composed of healthy individuals. To make incremental change or piecemeal reform to the health status of societies, we should focus on individuals, individual needs, and personal development as these over time.
A fundamental basis of the international rights and rules based order is the idea of the rights as principles. In general, these principles, human rights as such, mean broad ethical principles with legal and social import for freedoms and entitlements.
The tacit implication behind human rights freedoms and entitlements is the consequent need for obligations and duties. If you want a right, then you purchase a responsibility as a consequence of it. It’s a two-part deal.
Individual human rights follow from the ideas of the Universal Declaration of Human Rights. In that, the rights inhere, tie to, individual human beings. You have rights and obligations. I have rights and obligations. Same with our neighbours. We have right to exercise them, too.
One obscure idea in the United Nations is the idea of autonymity. I do not see the term used much, but I see the concept used all the time. It’s foundational to rights. If you have ethical principles, what is the point without the ability to exercise them.
Take, for example, the right to freedom of expression; it’s a fundamental human right. By writing this article in this forum with this particular formulation of ideas, I am exercising the right to freedom of expression.
Even with rare formalization with the explicit use of the term, it’s a hugely consequential idea. The concept of guarding, keeping, the right to exercise all other rights. The idea, typically, is applied to use of names, as in autonymity.
It means “inalienable personal rights which may be exercised in any situation.” In the domain of mental health and the cross-sect of individual fundamental human rights, the question arises, “What is the relevance of human rights and mental health?” It’s a good question.
With some more thought, it is a profound question with deep, lasting consequences for our lives and, as argued above, societies’ health. One would need to connect human rights to mental health in a direct way.
Where, a basic international human rights argument is made for the right to mental health. Following this, the “inalienable personal rights which may be exercised in any situation” become relevant to psychological wellness.
In fact, this has been argued, directly, by the United Nations. The United Nations Office of the High Commissioner of Human Rights in “Mental health is a human right.” If we take this foundational part of the United Nations and the article, some of the core paragraphs include the following:
In a recent report on the right to mental health, the UN right to health expert, Mr. Dainius Pūras, pointed out that despite evidence that there cannot be health without mental health, nowhere in the world does mental health enjoy parity with physical health in terms of budgeting, or medical education and practice…
…A report by the UN Human Rights office points out that people with mental health conditions and those with psychosocial disabilities experience disproportionately higher rates of poor physical health; and have a reduced life expectancy – a 20-year drop for men and 15 years for women – compared with the general population. Stigma is also a significant determinant of quality care and access to the full range of services they require…
…Discrimination, harmful stereotypes and stigma in the community, family, schools and the workplace prevent healthy relationships, social interactions and the inclusive environments that are needed for anyone’s well-being…
For the UN health expert, Dainius Pūras also, recognizing the diversity of human experience and the multitude of ways in which people process life needs to be more broadly understood.
“Respecting that diversity is crucial to ending discrimination,” he writes in his report. “Peer-led movements and self-help groups, which help to normalize human experiences that are considered unconventional, contribute towards more tolerant, peaceful and just societies,” he says.
The extended quote at the end seems the most important because the emphasis is on some of the facets of the work on the “peer-led movements and self-help groups.”
The fact of the matter, the international community lacks proper comprehension of the issues of mental health and, even if they have the understanding, do not have the appropriate infrastructure to deal with it.
It’s not only the OHCHR working on bringing this need to public global attention. In Canada, a number of efforts exist here. A number of public statements have been made about the importance of public mental health. Ontario Human Rights Commission works with a number of communities and partners.
Some of those include the CAMH Empowerment Council, Canadian Mental Health Association – Ontario Branch, Canadian Mental Health Association – Ottawa Branch, Canadian Mental Health Association – Toronto Branch, and Centre for Addiction and Mental Health, and more.
Internationally, the World Health Organization states, “We are facing a global human rights emergency in mental health. All over the world people with mental disabilities experience a wide range of human rights violations…”
They continue, “Mental health policies and laws are absent or inadequate in most countries of the world and yet they are critical to improving conditions for people with mental disabilities… All people and professionals who have an impact on the lives of people with mental disabilities should receive training on human rights issues.”
South, to the United States, the American Psychological Association stipulated:
During the 183rd plenary meeting on Dec. 10, 1948, the United Nations General Assembly (UNGA) adopted the Universal Declaration of Human Rights (UDHR) Article 25, which states that: “Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control…
…The UN Human Rights Council (UNHRC) is an inter-governmental body within the UN’s system that is made up of 47 countries elected from the full membership. The council is responsible for the promotion and protection of all human rights around the globe, and it views physical and mental health as a central tenet of its work…
…The preamble to the 1946 Constitution of the World Health Organization (WHO) defines health as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.” The relationship between mental health and human rights is an integral and interdependent one…
…The UN right to health expert, Special Rapporteur Dainius Pūras, states that one of the most basic challenges to mental health is stigma and discrimination.
Those should make the emphasis clearer. These can create the basis for a better knowledge of the interconnectedness of international, national, and provincial efforts to improve both the status of human rights and the mental health of citizens.
Similarly, direct efforts at improving the conditions of human rights through increased mental health are ongoing, the question, at this point, shouldn’t be, “What is the relation of human rights and mental health?”
Rather, it should be, “What is the best way in which to implement human rights to improve international mental health at an individual level?” Fundamentally, this is the question. It is not a singular solution. Because it’s a plural problem.
This hydra will require targeted interventions and community-based interventions to work on specific, individualized issues. There’s anxiety, depression, narcissism, psychopathy/sociopathy (antisocial personality disorder), bipolar disorder, schizophrenia, and so on.
Each one has a differentiated formal solution. Every one with multiple ways to combat them in better and worse ways.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/09
Before we understand science, it is natural to believe that God created the universe. But now science offers a more convincing explanation… What I meant by ‘we would know the mind of God’ is, we would know everything that God would know, if there were a God, which there isn’t.
-Stephen Hawking
A world without ethics or morality comes only in the set of realities without conscious agents or in the set of null universes. A world comprised of matter and energy, or information, and potential, with conscious agents. One with implied pasts and potential futures.
No light, no ought, agency births ethics. Thus, the tale of the tribe: theology failed; no magic. A discipline of primitive eras and peoples — “primitive” meaning original — best set in the field of anthropology and archaeology now.
A verisimilitude to knowledge without the authenticity of actuality. A propinquity to materiality without substantive veracity. A claim to truth for a species in its youth. A “more convincing explanation” exists in the present situation.
Some approximation to the principles of ‘the mind of God’ without a god, as such. The set of possible universes remains larger than the set of null universes. Therefore, existence becomes statistically favoured more than non-existence.
With this, the statistical existence argument to a set of realities including time because more universes with a large finite number of moments exist than a set of realities with only one moment. Hence, a statistical argument for temporality on top of the statistical argument for existence.
Time as manifest in the Arrow of Time. ‘Old archaeological digs’ find arguments for a transcendent and immanent object. A source of The Good, an assertion of an extranatural atemporal, and natural immanent, entity as the source of ethics or morality. Theology failed to deliver.
One traditional partition in ethics comes from the Humean formulation of is/ought. Facts of the world versus actions in the world. A possible way forward of the is/ought solution sits in temporal statistical unavoidability or the inevitability of time in statistical considerations. Time implies sequences. Thus, the inescapable fact of consequences in a reality with time.
Another possible partial solution comes from the bifurcation of realities. Consider for the moment, two sets of realities exist. One without conscious information processors. Another with them. In the first, no ethics because no conscious action. In the second, morality exists because of conscious action.
Morality may define principles governing behaviour or the conducting of an activity. If morality/ethics define as “principles governing behaviour or the conducting of an activity,” then ethics/morality become inevitable in the second set of realities. Because actions occur through conscious information processors.
Both sets of realities inevitably include time. Only one incorporates conscious information processors. In the only set incorporative of conscious information processors, time and morality become inevitable, statistically, as with existence. We come to the stream of statistical inevitabilities with statistical arguments for existence, temporality, agency, and morality.
If the set of possible universes remains larger than the set of null universes, then existence becomes statistically more probable. If existence becomes statistically more probable, then realities with more than one moment of time become statistically more probable than realities with only one moment of time.
If realities with more than one moment become statistically more probable than realities with only one moment of time, then one set will evolve conscious information processors and one set will not.
If conscious information processors evolve in one set of universes, and if morality/ethics define as “principles governing behaviour or conducting of an activity,” then evolving conscious information processors creates morality/ethics, because conscious information processors cerebrate/move or conduct activities.
If evolving conscious information processors creates morality/ethics, then ethics/morality becomes statistically inevitable in one set of universes. Thus, if the set of possible universes remains larger than the set of null universes, then ethics/morality becomes statistically inevitable in one set of universes.
The statistically probable occurrence of existence, of time, of agency, of ethics. If negated at any stage, the argument fails. If no existence, then no time, no agency, and no ethics; if existence and no time, then no agency and no ethics; if existence, time, and no agency, then no ethics; if existence, time, and agency, then ethics.
Ethics comes from agency. Agency comes from time. Time comes from existence. Existence separates from non-existence more likely than not. Is/ought remains preserved as separate ideas, but become coupled together.
Any act contains moral content without morality as an extranatural occurrence or with an implied metaphysical content. Natural informational processes evolve the organism with the structures generating both the interior landscape, the mind, and the exterior framework, the body.
Nothing extranatural invoked as, for example, brains produce valuations of entities, objects, abstractions, and relations between them. An error comes from the claim of ethical values or moral claims as metaphysical or supernatural. In fact, this adds nothing.
Natural structures construct relations between structures as facts of the world. Internal agents to the natural structures, as relations between structures themselves, create internalized frameworks for entities, objects, abstractions, and relations between them. All internalized frameworks come from within the system and/or relate to the system.
No metaphysics, only the natural present there. Hence, the reason for the failure of theology – logical missteps, and the creative formulation of unnecessary/false premises and without proper accounts for required hidden premises.
Otherwise, we can claim abstractions manifested in the information processing within the digital computation system count as metaphysical operators because of computation/valuation in the universe.
It posits more than necessitated and ignores the obvious. Evolved organisms exist in time processing information while giving value to things in reality. Where, an act in the world becomes something of factual content, as contained in reality.
While, the factual content implies moral content because ethics/morality defines as “principles governing behaviour or conducting of an activity.” These acts come coupled with ethical content because of agency.
If a conscious information processor exists in a reality, then morality/ethics becomes unavoidable because the “conscious information processor” must deal with itself and its environment (if only one entity in the universe), or must deal with itself, others, and its environment (if more than one entity in the universe).
The distinction between is/ought comes with the preservation of the separation in one sense, where the individual ideas exist as substantive and legitimate in their own right. Further, though, they, in fact, must give one from the other.
Thus, we can communicate meaning in terms of factual morality, not moral facts. As above, ethics/morals are unavoidable for any reality with at least one conscious information processor. Time, at our scales, appears completely unavoidable, so consequences of “behaviour” in an environment seem inevitable.
Whether actions in reality to oneself, to its environment, or to others, ethics comes with agency. Only one conscious information processor required in the universe.
A reality exists first with facts as pieces of the real world, then an agent, whether knowing or not, enacts mentation and action, which, by definition, impart moral content. Those two together make ethics unavoidable, so any facts must inform our ethics or morality.
Because ethics amounts to the conducting of an activity with activities relevant to conscious information processing systems and time implied in both the known physics of the universe at the scales of the conscious information processing agents, and in the sense of the agents existing and “processing.”
A macro world with the Arrow of Time means statistically linked moments with directionality. A world of conscious information processors (with physical exteriors, frames) creates actions in the world, even mentation can mean action in the world.
Both mean a time sense with moments providing a range of possible moments while harbouring a set of implied pasts based on each instantiation of moments. The only issue seems as if whether the conscious information processor becomes aware of the enactment of the ethic, or not, but there exists a moral value set enacted regardless, unavoidably.
Ethics requires the conscious information processing system, while without the necessity for sufficient awareness within the conscious information processing system for a systematic comprehension of the morality/ethics of the mentation and actions in the world.
Therefore, if ethics (actions in the world) are unavoidable with a conscious information processor (or conscious information processors), and if a conscious information processor exists on a magnitude in which the Arrow of Time exists inevitably, then any facts about reality impinging on a conscious information processor (or conscious information processors) and its environment (their environment and one another) have ethical consequences; everything factual to agency implies the moral, but the “everything” is statistical, because existence statistically exists.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/05
Life as an LGBTI individual in most societies, including Canadian culture, remains a difficult hurdle for progress and mental wellness due more to external factors imposed rather than internal variables alone based on health statistics, experiences of violence and hate crimes statistics, laws against their being, and self-reports en masse. In British Columbia, we can see “LGBTQ+” or “LGBTQIA2S+.” It’s a patois. I use the United Nations terminology of LGBTI because of the United Nations LGBTI Core Group. It sets a baseline, as does some of this commentary. Within fundamentalist religious culture, in the land of the damned, individuals who are LGBTI, in some interpretations of Christian holy scripture become this by their nature. In others, they interpret the LGBTI as a relation to homosexual and other, typically, sexual acts. Those deemed sinful acts, not sinful beings or identities. For LGBTI individuals in Canada, this fact of self-identity and natural inclination or outgrowth becomes a factor in mental health, even suicide. Communities can do better. Theologies can march inclusively.
I do not subscribe to the ideas behind the language of “moving forward” or “progress” in some sense of the universe necessarily committing a deep care to human affairs in some absolute terms. If we select a reasonable timeline and contrast the treatment of select sectors, or if the comparison of material wealth and wellness conditions between centuries ago and now, then there has been technological complexification utilized for the improvement of human life. None of this changed fundamental human nature. Thus, material conditions may improve while human prototypicalities may maintain themselves for the same centuries of apparent technological sophistication, which becomes synonymous with “progress.”
In Canada, according to Egale, 500 Canadian youth (ages 10 to 24) die by suicide each year with support from Statistics Canada. They stipulated some further facts with appropriate references in the article entitled “What You Should Know About LGBTQI2S Youth Suicide in Canada“:
- 33% of LGB youth have attempted suicide in comparison to 7% of youth in general (Saewyc 2007).
- Over half of GLB students (47% of GB males and 73% of LB females) have thought about suicide (Eisenberg & Resnick, 2006).
- In 2010, 47% of trans youth in Ontario had thought about suicide and 19% had attempted suicide in the preceding year (Scanlon, Travers, Coleman, Bauer, & Boyce, 2010).
- LGBTQ youth are 4 times more likely to attempt suicide than their heterosexual peers (Massachusetts Department of Education, 2009).
- Adolescent youth who have been rejected by their families for being LGB are over 8 times more likely to attempt suicide than their heterosexual peers (Ryan, Huebner, Diaz, & Sanchez, 2009).
- A study in Manitoba and Northwestern Ontario revealed that 28% of transgender and Two Spirit people had attempted suicide at least once (Taylor, 2006).
- Both victims and perpetrators of bullying are at a higher risk for suicide than their peers. Children who are both victims and perpetrators of bullying are at the highest risk (Kim & Leventhal, 2008; “Suicide and bullying: Issue brief,” 2011).
- While suicide is never the result of one cause, bullying can have a long-lasting effect on suicide risk and mental health. The relationship between bullying and suicide is stronger for lesbian, gay and bisexual youth than for their heterosexual peers (Kim & Leventhal, 2008):
- 68% of trans students, 55% of LB students and 42% of GB students reported being verbally harassed about their perceived gender identity or sexual orientation.
- 20% of LGBTQ students reported being physically harassed or assaulted about their perceived gender identity or sexual orientation.
- 49% of trans students, 33% of lesbian students and 40% of gay male students have experienced sexual harassment in school in the last year (Taylor et al. 2011).
A large number of LGBTI youth kill themselves in this country. They self-murder more than their peers for non-mystical, non-supernatural, non-spiritual reasons. They commit suicide due to stigma, shame, guilt, ostracism, lack of self-understanding, poor educational provisions, a condemnatory community, and/or prior mental health diagnoses. These particular youth are not the “damned.” One, the language lacks descriptive rigour. Two, the vernacular fails to take into account modern empirical and behavioural accounts of comprehensive health and wellness. They are the unrealized. Those with fewer pathways to express their real selves, to self-actualize in some meaningful sense.
When religious institutions, organizations, communities, or collectives, duly maltreat LGBTI youth, they put the lives of the youth at risk. This should be condemned. Because the individual is harmed peripherally or directly. This makes a natural claim about natural events rather than attributing some moral act to some transcendent and/or immanent identity. To attribute an identity of a moral act to a transcendent object, it does not make the act more established as ethical or not. It becomes a useless step. Religious communities can do better. Some of the more fundamentalist Christians can do better. Indeed, the Evangelical Christians can do better in providing for these LGBTI youth, including the institutions of private higher Christian learning. Those lone or few voices exist amongst the youth, the staff, the academics, and the administrative classes. Some fear making a public face with pro-LGBTI stances.
Not in all cases, in many, though, the LGBTI youth remain the aspersed, the banished, the denounced, the reprobated, even the self-hidden. To the last, unknown to others so long as to feel not known to themselves. A false self presented for communal consumption and individual self-murder: the forced into becoming the walking dead. If their God proclaims, “I am who I am,” then they whisper, “I am not who I am.” Those made in the image and likeness of their God. Those children loved infinitely. Those with a cosmic, objective plan for their little, subjective lives. Those coerced by community into rejecting a fundamental claim to reflective identity with YHWH. They cannot claim they are who they are with “I am who I am” because they must present a lie in the communion of fellow believers in public. A rejection of their union with the Most High. Some have been working against this at the premier Evangelical Christian institution of higher learning for the liberal arts in Canada, One TWU at Trinity Western University.
One TWU believes in equality for all and “LGBTQIA2S+ community members are in no way inferior, abnormal, or less than their heterosexual or cisgender counterparts.” They speak to the humanity of individuals as themselves and as the heterosexual and cisgender community as well. From their point of view, “…homophobia and transphobia are affronts to our Creator God. We stand in opposition to the stigmatisation of people who identify as Queer just as we stand in opposition to racism, sexism, and the like.” It’s an affirmation of fundamental humanity in a universalized language while taken to mean objective, as in an ‘affront to their Creator God.’ I disagree on the point of a necessary Creator God or on the claim to objectivity, while the universal nature of the moral message seems statistically true.
They consider Christian love as something deeply felt rather than something “characterized by condemnation and judgment” without regard to “how carefully worded or well intentioned the church’s statements on the LGBTQIA2S+ community may be.” They refer more to the “Community Covenant” of Trinity Western University. One TWU continues, “While we accept that we will not always see eye to eye on every issue, we refuse to engage in judgment or tearing down one another. We will always seek to express discordant views in a way that respects the humanity of others.”
The community of One TWU, as an independently run group without formal affiliation with Trinity Western University, understands institutionalized rejection based on theology because of existence on the receiving end of it. Yet, they still have the conscientiousness and love to speak in these terms, “We believe reconciliation and healing is needed to bridge the gap between the Christian church and the LGBTQIA2S+ community at large. For too long, the relationships between Christians and people who identify as Queer have been characterised by distrust, cynicism, and even hatred on both sides. Instead of accepting this as the status quo, we believe that this is a situation that can change, and we seek to be catalysts in bringing people together.”
If you have read the news, some names may emerge more often than others, including current leadership with Kieran Wear[1], Elisabeth Browning[2], Queenie Rabanes[3], and Micah Bron[4]. Then you’ve become acquainted with some of the important names of One TWU. Not all likely will be public in some manner. Only a few will do this. They wrestle with difficult, to them, internal issues of psychology, identity, and theology. In personal terms, it seems as if an easy theological issue to completely comprehend and resolve as a ‘paradox’ and more something to act on in community for base level respect as a start rather than cloaked in some obscure, “carefully worded” backhand to the face of each and every LGBTI member of community and ally of said community. These kids are not unwell because of who they are, who they love, and what they see as a relationship with their Creator God; the theology, the hermeneutics, is not well because it causes unnecessary suffering of individuals.
Matthew Wigmore[5], Bryan Sandberg[6], and David Evans-Carlson[7] are the co-founders of One TWU. Other names are Nate/Nathan Froelich[8], Kelsey Tiffin[9], and Robynne Healey[10]. Matthew Wigmore in “LGBTQ At TWU” stated:
To lay the context for those not completely familiar with TWU, there are two important documents for staff and students at Trinity Western. One is the “Statement of Faith,” which is signed by staff and faculty, that dictates what the university believes. It expresses TWU’s overarching worldview. Some may argue the Statement of Faith is an inclusive document as it allows signatories to write in some qualifications or clarifications. The other document is the “Community Covenant,” which regulates the behaviour of all members of the TWU community. While the Statement of Faith may raise some eyebrows, it’s the Community Covenant that’s at issue in the current Supreme Court case…
…TWU insiders know the Community Covenant, especially recently, is rarely enforced. Why go to such great lengths to defend it?…
…LGBTQ+ persons are disproportionately targeted by the religious freedom claims. For example, there’s been very little backlash over the ease at which couples can divorce, especially compared with half a century ago. Indeed, fundamentalist evangelicals boast about the same levels of divorce as their non-religious counterparts. Surely this poses a threat to “traditional Biblical marriage,” considering the apparently intertwined nature between religious freedom and heterosexual marriage, and the religious freedom of Christians in Canada…
…It seems that although this debate, outside of the legal context, often masquerades as a debate about religious freedom, the core issue is the treatment of, not just belief about, LGBTQ+ persons. Take the LGBTQ+ factor away from the equation and religious freedom might be doing better than we’re giving it credit for.
Wigmore knows full well, as with many others. The issue comes from theology, not religious freedom. The writing looks diplomatic more than direct. The treatment of LGBTI peoples remains the core issue because the theological interpretation, as such, condemns them either as they are, as they behave in sex, or both.
As their “Statement of Faith” states:
As the verbally inspired Word of God, the Bible is without error in the original writings, the complete revelation of His will for salvation, and the ultimate authority by which every realm of human knowledge and endeavour should be judged… In union with Adam, human beings are sinners by nature and by choice, alienated from God, and under His wrath… The true church is manifest in local churches, whose membership should be composed only of believers… With God’s Word, the Spirit’s power, and fervent prayer in Christ’s name, we are to combat the spiritual forces of evil… We believe that God commands everyone everywhere to believe the gospel by turning to Him in repentance and receiving the Lord Jesus Christ. We believe that God will raise the dead bodily and judge the world, assigning the unbeliever to condemnation and eternal conscious punishment and the believer to eternal blessedness and joy with the Lord in the new heaven and the new earth, to the praise of His glorious grace. Amen.
‘Love and believe in me, or endure eternal conscious torment” – signed, A Loving Creator God. Anyhow, the implication within community comes in judgment of ‘human beings as sinners by nature and by choice’ (answering the “theological interpretation” point above as neither ‘as they are or as they behave in sex,’ but both), where LGBTI peoples are sinners by nature, as with all other unrepentant peoples, but also behaviour if enacting intimacy with those who they love. We can state with this certainty because Trinity Western University believes “the Bible is… ultimate authority by which every realm of human knowledge and endeavour should be judged.” Thus, the LGBTI who remain unrepentant are considered under God’s wrath, by nature and action. These are some of the “spiritual forces of evil” the TWU community must “combat.” Otherwise, rather than no soup, it’s no blessedness for you. On this basis, Wigmore seems ‘more diplomatic than direct’ on this communal issue. Something many TWU students still face in silence. Sometimes, they come from fundamentalist homes in which this became the only option for postsecondary education for them. Parental influence can be overwhelming with heaven and ‘right’ theology at stake.
Wigmore knows this community because he had to know the strong positives of living within a loving Christian community bound by mutual respect and dignity towards one another as Christians, and the strong negatives and xenophobia against LGBTI peoples from the same community coming straight out of the same theology. He marks the more direct statement in the place in which less diplomatic stances are required, on the One TWU website, in “This is not about a Law School… but it kind of is.” He states:
…despite whether it’s used or not, Trinity Western continues to reserve the right to expel LGBTQ+ persons, specifically those who are in relationships…
…we have yet to receive an apology. In 2016, the Mars Hill Newspaper (see the story here: http://www.marshillonline.com/) published a story featuring the experiences of LGBTQ+ alumni. This was followed by a spotlight in the Vancouver Sun (http://vancouversun.com/news/local-news/queer-at-twu), and an even more in-depth story by Daily Xtra (read it here) Before these stories were written, we had several meetings with President Bob Kuhn and other members of the administration. This was not a calculated attack. This was the result of being methodically ignored for several years. And when our stories finally came to the surface, and into the public sphere we still did not receive an apology.
Finally, the persecution complex is perhaps the highest it has ever been. President Bob Kuhn has said this case is fighting for the freedom of all Canadians. Ironically, he states, “In Canada… We don’t protect the rights of one community by extinguishing the rights of another. This is not a time to start down that path” (read the full story here). And yet TWU continues to fight for the right to expel those who cannot subject themselves to this premise: namely, LGBTQ+ students. Considering this is what this case hinges on, we have to wonder, “is our freedom being fought for?” Moreover, if Canadian-wide freedom is being fought for by those seeking the freedom to continue withholding the power to discriminate against LGBTQ+ students, is that really a freedom we want extended Canada wide? The answer is no. But at the end of the day, the discourse not only tries to equate being discriminated against for being gay with being “discriminated” against for being homophobic, but pushes further to suggest that in fact the LGBTQ+ community is the chief discriminator, not TWU.
I met Bob Kuhn. He permitted a long interview with me. A nice man, someone who endures horrible suffering from Parkinson’s Disease. Yet, as a community at that time, and now, the issue becomes the LGBTI community rather than the freedom of religion, as per the reasons described above by Wigmore. There are many stories to be told, to unfold over time, and to be covered in the future articles, which will cover some of the other inter-related commentaries. Wigmore seems as if a relevant and important place for the co-founder status of One TWU and to the public image in the media provided via advocacy and leadership on Trinity Western University and its LGBTI community.
As an outsider to these parties, I would strongly argue for and encourage a public, recorded sit-down chat or informal conversation between LGBTI members of the Trinity Western Community, in and out of One TWU, and the relevant movers and shakers[11] in the TWU communal-scape. It would be, at a minimum, educational. Something to open dialogue and alter internal culture based on understanding to build both compassion and a theology deserving of the title “Mighty Fortress.”
[1] Kieran Wear’s biography states:
Name:
Kieran Wear
.
Pronouns:
They/Them
.
What are you studying?
English and Philosophy
.
Where are you from?
Missoula, Montana
.
Who’s your favourite author?
“Jean-Paul Sartre”
.
What are you looking forward to doing this year?
“I am excited to be leading with One because I love participating in and
sharing the narratives of our community. Hearing the stories of people’s pasts,
sharing my own, these work to reimagine a continuing narrative: together.”
[2] Elisabeth Browning’s biography states:
Name:
Elisabeth Browning
.
Pronouns:
They/Them
.
What are you studying?
Social sciences with a human services certificate
.
Where are you from?
Winsted, Connecticut. (Tiny state on the east coast known for its fall leaves!)
.
What’s your favourite drink
“Chocolate milk”
.
What are you looking forward to doing this year?
“I’m excited to make One TWU a more visible and tangible resource for students.
I want everyone who might need our support to know who we are and how to
connect with us. This is all while protecting the anonymity of our members and
making One a safe space for all involved.”
[3] Queenie Rabanes’s biography states:
Name:
Queenie Rabanes
.
Pronouns:
Her/She
.
What are you studying?
Environmental studies and Biology
.
Where are you from?
Abbotsford, BC
.
What instruments can you play?
“umm… The acoustic guitar, electric guitar, bass guitar, ukulele, piano, flute,
clarinet, tuba, trumpet, percussion, melodica, harmonica, percussion and the
euphonium.”
.
What are you looking forward to this year?
“I believe it was God that gave me a unique connection to the LGBTQ+ community.
During my time in high school and at Trinity, God brought me into friendships
with queer people in a way I’d never experienced before. These friends taught
me a lot about diversity and God’s love. I’m excited to co-lead One TWU because
I want to help create a space for our friends in the LGBTQ+ community to be
heard and to be loved.”
[4] Micah Bron’s biography states:
Name:
Micah Bron
.
Pronouns:
He/Him
.
What are you studying?
General studies and education.
.
Where are you from?
Hamilton, Ontario
.
Who’s your favourite author?
“Dietrich Bonhoeffer, cause that man is a role-model for reconciliation and
eye-opening experiences. And also liberation theology.”
.
What are you looking forward to doing this year?
“One has been a valuable home for me, and I’m super thankful for the
environment we’ve created together that allows us to be real about our *whole*
lives without shame. My hope is that this year we’ll be able to share more of
who we are with the campus community, and that we’ll be able to show just how
much One has grown (in so many different ways) over the years as a group. .”
[5] Wigmore’s Unchanged Movement profile states:
I became aware of my identity when I was 10 years old. I have the fitness magazines at the local grocery store to thank for that. Early in my life, I believed a couple things about LGBTQ+ Christians:
- They were so rare that they didn’t deserve THAT much attention
- They were mentally ill or recovering from broken relationships
- They weren’t in relationship with God
- They were choosing a “lifestyle” over what was truly important in life
Because I was a part of Exodus International for five years, I bought into the beliefs that if I prayed hard enough, built enough positive male relationships, and repaired the relationship with my Dad that I wouldn’t have these feelings anymore. Not only were those “IF’s” inadequate measures of success, but they had relatively little to do with my sexuality. I believe that God, being love, created all my intricacies in love. Meaning my sexuality is not just about who I’m attracted to; it’s a framework through which I fight for the underdog and continuously re-evaluate how my actions, consciously and subconsciously, affect others.
In terms of the clobber passages, both my envelopment in and distancing from the Evangelical church has taught me truly what the Bible is. It’s a library of letters written from and to contexts that are entirely foreign to the modern reader. The idea that ANY of the biblical writers could’ve been addressing the contemporary examples of same-sex unions and gender fluidity is so impossible that the Church’s obsession with opposing these topics serves to undermine the Church as we know it today.
Meeting other LGBTQ+ Christians (who immediately smelled more like Jesus to me than most people I had met in Bible college), working for a Christian org, and going to church were instrumental in my journey towards affirmation. Their existence and truth gave me the confidence and affirmation I needed. In terms of my last thread with Exodus, it was the behaviour of my conversion therapist (ironically). But it was also Lisa Ling’s Our America documentary series, which made the evidence against Exodus so overwhelming. I also felt like anyone who wanted to tote the idea that my sexuality was reversible was going to struggle arguing with me, considering my existence had proved the opposite.
I don’t think we’re ever meant to fully RECOVER from something like conversion therapy. It’s traumatizing, particularly because it can destroy relationships and also teaches us to undermine ourselves and our feelings. As much as I’m more confident in myself and my capacity to make decisions, I do believe that the parts of me which continue to remain morphed because of my time with conversion therapy are so for a reason. They give me empathy, a reminder of how far I’ve come, and a sort of “gay commissioning.”
I attended Trinity Western University during one of it’s most tumultuous times and started One TWU with some of my friends, an LGBTQ+ organization. It was discouraging to see LGBTQ+ rights pitted against religious freedom, but I think that served as a wake-up call for many that we can’t go on treating people like this. Seeing people come forward with courage and to tell their stories truthfully has been one of the most healing experiences in my life.
My life now is full, but also in anticipation of the good, the bad, and the ugly to come next. I guess I’m just less afraid of it now.
[6] Sandberg’s article “Dear Trinity, I’m Game and I Love You” states:
Can I express how much I love you? When I first arrived here in 2010 as a closeted 18-year-old who was deeply burdened by heavy rejection from other Christian circles, I wasn’t sure I would… but guess what? I do love you and I love you a lot. You’ve proven yourself over and over to be a loving tribe of people, full of compassion, acceptance, and graciousness, and I have been honored to count myself among you. However, as we all know, things have not been easy for Trinity as of late, with the recent story about Bethany Paquette being just one more example of the mischaracterizations many of us have had to face. Speaking as a gay Trinity student who loves this community wholeheartedly, I have a few things I absolutely need you to know moving forward as controversy continues to surround our school…
… I want you to know that as a gay Trinity student and soon-to-be alum, I love you all without hesitation. Like many other students who have passed through TWU’s open doors, I too have found a second home here, one I will doubtlessly cherish for the rest of my life. No, I don’t agree with everything everyone thinks, but is that really the heart of the matter? I would take being loved over being agreed with any day of the week, wouldn’t you? So do not allow unfair criticism and accusations to tear you down as the controversy around TWU continues into the future… God’s watching over you and he knows what you need. Much love to you all!
[7] Chrisaleen Ciro in ““Still a lot of Work to Do”: How the leaders of One TWU believe its history intersects with the future” stated, “At the time, Wigmore felt that the only “foolproof” way to go about this would be to “get a press shield.” He wanted to know that in a worst case scenario situation––if TWU took action against him––it would be on the record. He met with reporters to share his experience as a gay student at TWU. In 2014, Wigmore and fellow students, Bryan Sandberg and David Evans-Carlson (an alumnus), founded One TWU with the intention of providing a safe space for queer students on campus. Wigmore recalls intensely appreciating the solidarity and awareness of the presence of other members of the LGBTQ+ community on campus that came from that group.”
[8] Nate/Nathan Froelich in in “Nathan Froehlich: Out of Hiding” stated:
From a young age, I knew there something that made me different. I didn’t know quite what it was; a society saturated in toxic masculinity taught me to believe I would only be “enough” if I fit western culture’s ideal mould for a man. Although those who know me well enough will know that is a mould that I have never quite fit. Growing up, most of the boys around me wanted to go hunting, fishing, talk about girls, and spend their time on other stereotypically “masculine” activities. By contrast, I gravitated towards shopping, creating miniature plays and performances for my family, and admiring Chris Pine in Princess Diaries 2. I bought into a lie that told me that because I didn’t fit the ideal male characteristics shared by my male counterparts, that I was less of a boy, and I would never be enough of a man.
I remember waking up one morning and going into my family’s living room where my Dad sat reading his Bible in his usual spot. He invited me to read with him, as he so often did. Together we read Genesis 19—the story of Sodom and Gomorrah. He read aloud, “All the men from every part of the city of Sodom—both young and old—surrounded [Lot’s] house. They called to [him], ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them.’” With the familiar sensation of shame burning through my chest, I sat confused and full of fear, wondering how I, an eleven year old boy compared to those terrible men in Sodom that God wanted to destroy…
…The language often used by Christians to describe homosexuals made it seem as though gays shared more characteristics with Shelley’s Frankenstein than they did with actual people; as if LGBT people are a purposeless and irreparably broken people beyond redemption. The church promoted a culture of love, hope, vulnerability, and authenticity, but only within comfortable lines; they held an attitude of hostility towards homosexuals that kept me silent in my pain. Sharing a negative view of homosexuals caused me to view other gay people through a distorted and loveless lens, developing a ‘hate the sin, not the sinner’ attitude that left me feeling better than the superiorly broken “worldly” homosexuals. For twenty years, I sat in church services where I heard messages of God’s goodness, His ability to heal those who are sick, pull people out of sin, and radically alter people’s lives. I’ve witnessed healings, experienced the power of God’s presence, and seen radical change in the lives of others so I pleaded with God to change me too. I prayed relentlessly, hoping for just enough faith to release me from my sexuality, but my prayers fell as empty words and I was left confused, questioning God’s silence…
…I’ve come to understand that scripture is not black and white when it comes to discussing homosexuality. As any churchgoer understands, it is important to investigate the context of the Biblical text to come to an accurate understanding of what is being taught. This same approach must be taken when it comes to discussing same-sex relationships, such as in 1 Timothy and in 1 Corinthians. Such verses, share the same Hebrew word (arsenokoitas) that was originally translated to “homosexual,” used to describe male prostitutes, is not what we define homosexuality as today (i.e two men in a loving, consensual, monogamous relationship). I believe that God blesses monogamy between a same-sex couple just as much a heterosexual couple. What I had thought for so long were scriptural tenets, were actually North American Evangelical cultural standards. When I brought myself back to the bible, and away from these standards, the answer I had been searching for became a lot more clear…
…I once told someone that one of my greatest longing is to be fully known; to no longer be in a constant state of reclusion. So, here I am, Nathan: a son, a brother, a grandson, a nephew, a friend, a lover of snowboarding and of traveling, of music and of photography. I am brave, I am kind, I am strong, I am loved, and I am gay. My identity is in Christ, being gay doesn’t change that. I am enough just as I am. I no longer live under the fear of the opinions and convictions of others, I am loved by God, and by my family. I am owning my faith; I am done living in fear, and I am out of hiding.
I would interpret “God’s silence,” in all due respect, as reflective not of a self-identity bound to the Creator God in waiting of some communion, but, rather, reflects the naturalistic account of the matter. In that, it’s not a God of deep personal care to individuated human life who penetrates the brain so as to commune with its self-born child and to convey some meaningful answer to a troubling query in some extra-natural sense. It’s silence qua silence. Silence manifested by the nature of that which is present, silence itself. No god to deliver a message because the god is not there and never left in the first place, because there was no god. A community rejecting LGBTI individuals with the expectation of ‘repentance’ and then condemnation to place the communal rejection on themselves, the individual LGBTI persons. The culture produces the hardship in this domain. Duly note, the healing and improvement in mental wellness happened outside of the walls of the institution.
[9] No proper citation at this time.
[10] Professor Healey’s biographical information on the Trinity Western University website states:
Professor of History, Co-coordinator Gender Studies Minor, Co-director, Gender Studies Institute…
Her Google Books biographical sketch states:
Robynne Rogers Healey is Professor of History and Codirector of the Gender Studies Institute at Trinity Western University. She is the author of From Quaker to Upper Canadian: Faith and Community Among Yonge Street Friends, 1801-1850, and the coeditor of Quaker Studies: An Overview; The Current State of the Field.
[11] Its current president and current vice-chancellor is Dr. Mark Husbands, and was Bob Kuhn. Its Board of Directors is comprised of Board Chair Frederick Fleming, Board Vice-Chair Matthew St. John, Board Treasurer Leighton Friesen, Board Secretary William Francis, Chair of the Staff Association Dan Burnett, Angelica Del Vasto, President of the Alumni Association Aaron Fedora, Julie Kerr, Matthew Kwok, President of the Student Association Daniela Lombardo, Ross Reimer, Aaron Rogers, Arnold E. Sikkema, Executive Director of the Evangelical Free Church of Canada William Taylor, Chair of the Faculty Association Allan Thorpe, and Priscilla Vetter.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/04
This is Addendum I to the following six articles, links active:
A Review of the World Intelligence Network Sigma 1.33-3.07 Societies
World Intelligence Network Sigma 1.33-3.07 Societies “Second Pass”
The World Intelligence Network 3.13-4.8 Sigma Societies First Review
Second Pass of the World Intelligence Network 3.13-4.8 Sigma Societies
First Pass of the World Intelligence Network 5 to 7 Sigma Societies
Second Review of the World Intelligence Network 5 to 7 Sigma Societies
The World Intelligence Network composed 84 “active” high-IQ societies. The conclusion from six articles for first passes and second passes on the 1.33 sigma to 7 sigma societies of the World Intelligence Network found the construction of a novel list with the minimum or modest standard of non-defunct status for the high-IQ societies.
The World Intelligence Network was founded by Dr. Evangelos Katsioulis. Its President is Dr. Evangelos Katsioulis. Its Vice-President is Manahel Thabet. The editors of Phenomenon are Graham Powell and Krystal Volney. There were 24 non-defunct high-IQ societies between 1.33 sigma and 3.07 sigma.
There were 14 non-defunct high-IQ societies between 3.13 sigma and 4.80 sigma. There were 9 non-defunct high-IQ societies between 5.00 sigma and 7.00 sigma. These have been compiled and presented in a more organized, neat format with the claimed founder(s) and the title of the high-IQ group, shown below:
1.33 Sigma to 3.07 Sigma
1. The Cogito Society
2. The International High IQ Society of Nathan Haselbauer
3. The Deep Brain Society of Anna Maria Santoro and Vincenzo D’Onofrio
4. Mensa Society of Lancelot Ware and Roland Berrill
5. The High Potentials Society of Max Tiefenbacher
6. Intertel of Ralph Haines
7. The Top One Percent Society (TOPS) of Dr. Ronald K. Hoeflin
8. The Colloquy Society of Julia Cachia
9. The CIVIQ Society of Dr. Evangelos Katsioulis
10. The Glia Society of Paul Cooijmans
11. International Society for Philosophical Enquiries/International Society for Philosophical Inquiry (ISPE) of Christopher Harding
12. The Triple Nine Society (TNS) of Richard Canty, Dr. Ronald Hoeflin, Ronald Penner, Edgar Van Vleck, and Kevin Langdon
13. The AtlantIQ Society of Beatrice Rescazzi and Moreno Casalegno
14. The EpIQ Society of Chris Chsioufis
15. The IQuadrivium Society of Karyn S. Huntting
16. The Society for Intellectually Gifted Individuals with Disabilities of Nathaniel David Durham/Nate Durham with assistant Lyla Durham
17. The Encefálica Society of Luis Enrique Pérez Ostoa
18. The Greatest Minds Society of Roberto A. Rodriguez Cruz
19. The Mysterium Society of Greg A. Grove
20. The Sigma II Society of Hindemburg Melão
21. The Mind Society of Hernan R. Chang
22. The Infinity International Society (IIS) of Jeffrey Osgood
23. The Sigma III Society of Hindemburg Melão
24. The Milenija Society of Dr. Ivan Ivec and Mislav Predavec
3.13 Sigma to 4.8 Sigma
25. ISI-Society of Dr. Jonathan Wai
26. Epida Society of Fernando Barbosa Neto
27. SPIQR Society of Marco Ripà
28. Vertex Society of Stevan M. Damjanovic
29. Epimetheus Society of Dr. Ronald K. Hoeflin
30. HELLIQ Society of Dr. Evangelos Katsioulis
31. Prometheus Society of Dr. Ronald K. Hoeflin
32. Sigma IV Society of Hindemburg Melão
33. Tetra Society of Mislav Predavec
34. UltraNet Society/Ultranet of Dr. Gina Langan (formerly Gina LoSasso/Gina Losasso) and Christopher Langan/Chris Langan/Christopher Michael Langan
35. GenerIQ Society of Mislav Predavec
36. Mega Society of Dr. Ronald K. Hoeflin
37. Omega Society of Dr. Ronald K. Hoeflin
38. Pi Society of Dr. Nikos Lygeros/Dr. Nik Lygeros
5. Sigma to 7. Sigma
39. Mega International Society/Mega International of Dr. Gina Langan (formerly Gina LoSasso/Gina Losasso) and Christopher Langan/Chris Langan/Christopher Michael Langan
40. OLYMPIQ Society of Dr. Evangelos Katsioulis
41. PolymathIQ Society of Ron Altmann
42. Sigma V Society of Hindemburg Melão
43. Ultima Society of Dr. Ivan Ivec
44. GIGA Society of Paul Cooijmans
45. Sigma VI Society of Hindemburg Melão
46. Grail Society of Paul Cooijmans
47. Tera Society of R. Young
With an improved and clean presentation of the non-defunct societies, who is involved in them? Next, we cover them, as presented in the six articles:
1.33 Sigma to 3.07 Sigma
1. The AtlantIQ Society of Beatrice Rescazzi and Moreno Casalegno
The President is Beatrice Rescazzi. The Vice President is Graham Powell. Its honorary members and members are Moreno Casalegno (Co-Founder), Maria C. Faverio, Paul Freeman, Greg. A. Grove, Gaetano Morelli, Stan Riha, Vincenzo D’Onofrio, Giulio Zambon, Fernando Barbosa Neto, Alan J. Lee, Robert Birnbaum, Jacqueline Slade, Richard Stock, Greg Collins, Torbjørn Brenna, Noriyuki Sakurai, Zachary Timmons, Phil Elauria, Andrea Toffoli, Marios Prodromou, Duc Hong Le, Gianmarco Bartellone, Tommi Petteri Laiho, Michael Thrasher, José Gonzàles Molinero, Mick Pletcher, Richard Szary, José Serrano, Pamela Staschik-Neumann, Nuno Baptista, Adam Kisby, Andrea Gelmetti, Faisal Alfagham فيصل الفغم, Gustavo Fabbroni, Shaun Sullivan, Gerasimos Politis, Gavan Cushnan, Pietro Bonfigli, Djordje Rancic, Jon Scott Scharer, Roberto A. Rodriguez, Jesse Wilkins, Rajiv Kutty, Nomar Alexander Noroño Rodríguez, Scott Poh, Miroslaw Zajdel, Stephen Getzinger, Nancy Vanstone, Guillaume Chanteloup, Karin Lindgren, Gary Song, Lim Surya Tjahyadi, Paul Laurent, Eric Anthony Trowbridge, Niels Christoffers, Michelle Anne Bullas, Jeffrey Lee Graham, Tahawar Ali Khan, Yuri Tovar, Jason Oliver, Jarl Victor Bjørgan, Bradley Hutchinson, Donald M. Fell, Gwyneth Wesley Rolph, Vicente Lopez Pena, Rudolf Trubba, Barry Beanland, Morie Janine Hutchens, Keegan Ray McLoughlin, Hever Horacio Arreola Gutierrez, Michael Backer, Jr, Aman Bagaria , Selim Şumlu, David Gordon Little, Victor Hingsberg, Anthony Lawson, Beau D. Clemmons, R. K., Alberto Bedmar Montaño, Paul Stuart Nachbar, Jim Lorrimore, Jakub Oblizajek, Gabriel Sambarino, Tony Lee Magee, Dorian Forget, Tom Högström, Elizabeth Anne Scott, Michael Donoho, Ernest Williamson III, Nicole Mathisen, Katarina Vestin, Christine Van Ngoc Ty, Jason Betts, Yu-Lin Lu, Nikolaos Solomos, Gracia Cornet, Richard Painter, Wyman Brantley, Yao Xu, Kevin James Daley, Stephen Maule, Birgit Scholz, Leif E. Ågesen, Mohammed Al Sahaf, Martin Murphy, Samuel Mack-Poole, Vuk Mircetic, Peter Radi, Marcin Kulik, Harold Ford, Thomas G. Hadley, Miguel Soto, Göran Åhlander, Evangelos Katsioulis, Anja Jaenicke, Roy Morris, Slava Lanush, Frank J. Ajello, Nicolò Pezzuti, James Dorsey, Massimo Caliaro, Michael Tedja, John Argenti, Therese Waneck, Bo Østergaard Nielsen, Sudarshan Murthy, Daniel Roca, Glikerios Soteriou, Kristina Thygesen, Miguel Jorge Castro Pinho, Tim G. Griffith, Claus Volko, Diego Iuliano, Elcon Fleur, Evan Tan, Dalibor Marinčić, Konstantinos Ntalachanis, Candy Chilton, Diego Fortunati, WeiJie Wang, Alessia Iancarelli, Cristian Vaccarella, Iakovos Koukas, Filippo De Donatis, Richard Ball, Zhida Iiu, R. Kent Ouimette, Marina Belli, Karim Serraj, Kim Sung-jin, Juman Lee, CHIANG LI CHING, Zhibin Zhang 张志彬, Andre Gangvik, Nikos Papadopoulos Παπαδόπουλος Νίκος, Jo Christopher M. Resquites, Ricky Chaggar, Félix Veilleux-Juillet, Michael Franklin, Michela Fadini, Fabrizio Fadini, Fabrizio Bertini, Cosimo Palma, Nobuo Yamashita 山下 伸男, Cristian Combusti, Mostafa Moradi, Xiao-ming CAI 蔡晓明,Fabio Castagna, Robert Hodosi, Francisco Morais dos Santos, Cynthia L. Miller, Hongzhe Zhang 张鸿哲, Serena Ramos, Nguyen Tran Hoai Thuong Nguyễn Trần Hoài Thương, Giuseppe Corrente, Sergey Dundanov, Andrea Casolari, Anthony Brown, Veronica Palladino, Yohei Furutono, Francesco Carlomagno, Emanuele Gianmaria Possevini, Joseph Leslie Jennings, Robin Lucas, Rosario Alessio Ronca, Oliver Dammel, Javier Rio Santos, Sebastiao Borges Machado Junior, Agasi Pietro, Taddeucci Nicholas, Andre Massaro, Mika Korkeamäki, Tor Arne Jørgensen, Dario Casola, Federico Statiglio, Vincent Li 李宗泽, Jewoong Moon 문제웅, Annelie Oliver, Nitish Joshi, Christian Sorensen, Simon Olling Rebsdorf, Marzio Mezzanotte, Paolino Francesco Santaniello, Edwin P. Christmann, and Nicos Gerasimou.
2. The Cogito Society
56 members while existing entirely online as a Yahoo! private group.
3. The International High IQ Society of Nathan Haselbauer
Approximately “30% of our members… from Europe, 30% from North America, 15% Asia, 10% South America, 10% Australia and 5% from Africa.”
4. The Society for Intellectually Gifted Individuals with Disabilities of Nathaniel David Durham/Nate Durham with assistant Lyla Durham
Members include Greg A. Grove, Shaughna Murphy, Annie Durham, Stanislav Hatala, John Russeell Sweeney, Millivent Y. Curtis, Maria Claudia Faveri, John Daniel Harrison, Robert Moore, Bruno Sampaio Alessi, Brian R. Johnson, Mary Britton, Masaki Yamauchi, Jeffery A. Mansfield, Peter Tyliszczak, Angela Johnson, Chris Mejo, Robert Dawson, Colin Aye, Bryan Sholtis, Cleo Love, Anders G. Hellstrom, Tracey Ward, Robbi Mounce, David Coldwell, Thomas Ossei, Issa Atoum, Clayton Michal Soucie, Katherine Linebaugh Elizabeth, Michael Rogers, Shaun Sullivan, Thomas J. Hally, Elizabeth Anne Scott, and Paul Nachbar.
5. The Deep Brain Society of Anna Maria Santoro and Vincenzo D’Onofrio
Members include Gianni Golfera, Felice Vinci, Jürgen Koller, Hernan Chang, Heidi Ursula Wallon Pizarro, Nicole Schneider, Haider Hussein Ali, Vincenzo Alfano, and Christian Sorensen.
6. The Encefálica Society of Luis Enrique Pérez Ostoa
Unknown at this time.
7. The Greatest Minds Society of Roberto A. Rodriguez Cruz
Unknown at this time.
8. The High Potentials Society of Max Tiefenbacher
The website members as stated 06/26: Dr. Max Tiefenbacher, Stephanie Erhard, Vicente Lopez Pena, Nate Durham, Kevin James Daley, Paul F. Kisak, Michael Rönnlund, Walid Sowaidan, Jesmond Debono, Simon Beugekian, Kris Natarajan, Louise Des Bois, Gerasomos Politis, Maria Claudia Faverio, Dr. Evangelos Katsioulis, MsMariel, Joao Rodrigo Coimbra, Sergio Silva, Javi Corres, Leonardo Gomes, Stefan Lindberg, Mateusz Kurcewicz, Kelly Dorsett, Alberto Matera, Michael D. Wolok, David Udbjorg, Mateusz Matysiak, Frank Albert, Baran Yönter, James Joseph Butters, Hubert Wee, Jan Antusch, Melanie Egetenmeier, David Giltinan, Mari Donkers, Jukka Mannonen, Herbert Kimura, Jan Erik Gausdal, Prof. Dr. Hans-Gert Bernstein, Brennan Martin, Christopher Westall, Mike Hess, Nileon Dimalaluan, Jr., Guner Rodop, Danny Milgram, Shane Scott, M.D., Robert Brizel, Paul Burman, Armin Becker, Randall Closson, Dylan Taylor, Kaj Forsell, Patrick Maitland, Athanasios Nikolakopoulos, Stefano Radovanovich, J., B., John D. Harrison, Dr. Greg A. Grove, Jan Snauwaert, Laurent Dubois, Daniel Schuler, Ryan Sloan, John M. Johnson, Jeff Prokop, Michael J. Humenny, Eduardo Fonseca, Thomas Riepe, Dr. Christian Hohenstein, Dr. Nishaut Sadana, Christoph Freiharr von Gersdorff, Dr. Michael Hensley, Henrik Raaberg, Karin Lindberg, Tommy Smith, Tetsuji Nishikura, Christopher J. Freeman, Shade H. Sanford, Bart Lindekens, Putong Ariel R./Ariel R. Putong, Larry J. McCollum, Sr., Egert Anslan, Norman Cruise, Marc Carter, Masaki Yaegashi, Jeremy Whitley, Romain Simoni, Zenaida Lima Barreiro, Isaak Ifrach, Dr. Eick Sternhagen, Pawel Bulacik, Bruno Alpi, Keith Harmer, Gilad Skyte, Avraam C. Gounaris, Namit Gaur, William T. Clark, Millicent Curtis, Michael Fassbender, Victor Hingsberg, Larson Walton, Lucas Thung, Julie Ferguson, Kenneth Myers, Andrew Zukoski, David Offenwanger, Brian R. Johnson, Miguel Castro, Mick Dempsey, Bruno Alessi, Thomas Naether, Kirk R. Butt, William Handyside, Michael Abrams, Reinhard Matuschka, Stefan Majoran, Stefan Baumer, Christos Spiromitros, Edin Andelic, Wen Bin Jaw, Chris Ksioufis, Russell Kirkland, Dan Heibult, Alan Rich, S B, Jens Nittel, Masaaki Yamauchi, David Holler, Xavier Estrada, Andreas Wold, Geoffrey Wayne Roach, Etienne Forsström, Christopher J.F. Galiardo, Monte C. Washburn, Dieter Wolfgang Matuschek, Jackson Itikawa, Ashish Vaswani, Frederic Lion, John Gwinn, Jean Philipp Paquin, Matthew Campbell, Glenn Talbot, Allan Christensen, Mike Gilkinson, Dr. Ralph Halder, Warren Tang, Christos Apostolidis, Clemens Gut, Christopher Michael Mejo, Raul Godoy Mayoral, B.R., Adam William Kisby/Adam Kisby, Mattias Törnquist, Irene Alexandra Taboada Estrada, Vincenzo Iozzo, James Parkhurst, Robert Mestre, Achim de Vivie, Robert Blais, Pamela Staschik Neumann, Brendon Thomas, Sharon Wong, Paul Tighe, Felipe C. Abala, Shaun Patrick Sullivan, ‘johnnyvirtual,’ Anders Hellström, Robert B. Dale, Jason Boyens, Andres Gomez Emilsson, Alex Camperlino (Magnus), Robbi Mounce, Issa Ali Atoum, Alexandra Patricio, Quinn Malory, Mike Ridpath, Alexis Petit, Frederick Goertz, Kim Nygren, David H. Wilson, Raymond Plischke, Ioannis Chondrobilas, Walter van Huissteden, Fivos Drymiotis, Stergios Chatzikyriakidis, Elizabeth Anne Scott, Susan Nigro Gelsomino, Etta Dunn, Kathrine E. Linebaugh, Mads Holm Andersen, Zakariya Belal, Clyde H. Hedgcoth, Serge (?), Gautham Sekar, Edward S. Nacua, Wes Curry, John Payawal, Romi Khanna, Charlotte Jensen, Gregor Brand, Albert Lee, James Dorsey, Liu Rijing, Konstantinos Dalachanis, Ivan Suarez Gomez, Afsin Saltik, Admund Tay, Gustavo Bellon, Javier Riu Santos, Shailendu Shroff, Jeffery Lincoln, Gautam Balaram, Didier Desse, Cesar Lobo Perez, Jesse Buckley, Luke Harbaugh, Thomas Ossel, Martin Jacobsen, Christian Kissling, Felix Melber, Oscar Östlin, Andreas Albihn, Andre R., David Lubkin, Andrew Frye, Matias Exequiel Perez Artuso, Owen Cosby, Michael Tokayer, Andreas Edwin Juarso, Richard Welch, George Walendowski, Christos Arvanitis, Angelica Partida, Norm Chesler, Osama Basta, Christian Sohl, Damiano Belluci, Daniel Solis, Mauro Antonielli, Amanda Rogers, Bram van Kaathoven, Hermann Michael Scherder, Peter S. Kim, Julia Zuber, Miguel Angel Gonzalez Rodrigo, Sebastian Grijalva, Igor Jeremic, Lisa Meesomboon, Patrick Münzinger, Christopher James Garcia, Paul Laurent Miranda, Luis Enrique Perez Ostoa, Anthony Lawson, Joshua Jurgen Weber, Shinji Okazaki, Cedric Johnson, Henning Droege, Ming Zhang, Hans Göran Anas, Okay Karakas, Rolland Vilar, Davide Piffer, Wing Chi Chan, Marios Prodromou, Joseph Gama, Caroline Walter, Mohd Faeiz Pauzi, John McGilvra, John Martinez, Marin Filinic, Robert Andersson, Allan Markovic, Henrik Hjort, Gonzalo Sanchez Pia, Ernie Marasigan, Jason Munn, Gerry Marasigan, Burak Yulug, Peter Lisowski, Sunder Rangarajan, Justin M. Cruz, Jose Gutierrez Saez, Dennis Roldan A. Castillo, James Marshall, Ricardo Borges, Tayo Sandono, Adil Suhail Rehman Butt, Leif E. Agesen, Nomar Norono, Dave Hacht, Sage Kuhens, Stefano Zanero, Justin William Ziljstra, Mus Murium, Jacek Lewkowicz, Mus Murium, Jacek Lewkowicz, Christoffer Collin, Gonzalo Pena Fernandez, German Gonzalez, Perry Choi, Dany Provost, Antonio Rada, Anastasios Chatziargiriou, Yusaku Hori, Alexis Petit, David Hunter, Mateusz, Zukowski, David Barsky, Jesse Wilkens, John Kaspo, Mae Ann de Leon, Ahsan Zaheer Shaikh, Alexandre Costa, Stephen Maule, Asais Ashfaq, Tapio Kortesaari, Eduardo Rangel, Flor Argenti, Pedro Oliveira, Whayne Zhang, Sanzio Ambrosini, Joseph Anthony Tomlinson, Alex Brown, Dr. Amit Mahesh Shelat, Thuy-Vi Ton That, Torbjörn Brenna, Jose Raul Alava, Luca Banic, Alan Lee, Jose Gonzalez Molinero, Adam Farmer, Patrick J. McShea, Viorel, Silvana Paredes, Carlos Oliver Alvarez Gonzalez, Marcelo Eyer Fernandes, Sunil Maitla Josh Mills, Tom States, Varun Rawat, Ken Olsen, Flo Pressi, Subir Bakshi, Nancy Vanstone, Jay Aubrey Jackson, Sebastian Stolze, Tiago Santos, Ignacio Barraza, Juho Kärenlampi, Leon M. Hostetler, Victor Odtuhan, Tommi P. Laiho, Eugenio Correnti, Virginia Marasigan, Jorden Rex Olson, Lulu Sukhabut, Necie Gamo, Jarl Victor Björgan, Santanu Sengupta, Daniel Eriksson, David Horvat, Bill Kruse, Tony Lee Magee, Philip Heffington, Fernando Sanchez Serrano, Kripanshu Pant, Harris Senin, ‘royfancoolguy,’ Jan Flour, Suman Gaurab Das, Panagioitis Bertes, Erikos Liberatos, Ali Ouattou, Yoshiyuki Shimizu, Dr. Jürgen Koller, Paul E. Thompson, Eileen Reitmaier, Nuno Baptista, Robert Birnbaum, Alberto Bedmar Montano, Juha Starck, Vincente Fernandez Sanchez, Joseph M. Ferraro, Andrei Zaharescu, Karl Manthey, Jennifer Solomon, Graham Powell, Fernando Barbosa Neto, Devon Surian, Simon Mezgec, Caleb van Duinen, Paul Freeman, Shantanu Gadkari, Baransel, Saginda, Olaf Bühler, Kirsten M. Cruz, Jhonata Ramos, Dawn Towensend, Lauri Katainen, Karl G. Reitmaier, Adams Rosales, Birgit Scholz, Nicolas Bodereau, Murat Hancer, Marco Ripa, Guohua Gao, Mario Marella, Bo Ostergaard Nielsen, Beatrice Rescazzi, Deron K. Holmes, Phil Elauria, Gerasimos Papaleventis, Christel Grieten, Srika Darisetty, Michael Baker, Vedran Glisic, Paz Marasigan, Nikhil Dhamapurkar, Richard Szary, Marty Karpinski, Moreno Casalegno, Paul Davies, Pascale E. Qureshi, Harry Blazer, Kamil Hendzel, Tobias Martin Lithner, Jose Antonio Polo Hernandez Michael Thrasher, Chenwenjin AlenEinstjin, Zachary Edward Timmons, Duc Hong LE, Michelle Anne Bullas Unit Soygenis, Rudolf Trubba, Andrea Toffoli, Yvonne Brown, Gustavo Fabbroni, Jipa Vlad, Alex Beyer, Etienne Laurin, Cameron Hopkins-Harrington, Gary Song, Giorgio Milani, AMANDA Cudnohosky, Alexander Herkner, Roberto Rodriguez, Landon T. Bennett, Barry Beanland, Stephen Getzinger, Lim Surya Tjahyadi, Juri Tovar, Joseph Andrews, Cary Sheremet, Aman Bagaria, Beau Clemens, Omar l. Hamade, Morie Janine Hutchens, Akshay Goel, Gwyneth Wesley Rolph, Dr. Tahawar Ali Khan, Kathryn McLean, Goran Ahlander, Darb, Yao Xu, James Lorrimore, Jakub Oblizajek, Willian Talvane da Silva, Joao Aleixo, Tom Högström, Gordon Little, Khy Donovan Logan, Akshay Quadir, Gaetano Morelli, Kimmo Kostamo, Lu Yu Lin, P.R., Tilman Danker, Harold Ford, Osrox Fabella, Silvio Di Fabio, Rafal Sycinski, Gudrun Röpke, Jeremy Buras, Jefferson Lee Humphrey, Anthony Daniel Pisano, Jorge R. Martinez, Bulmaro Jimenez, Frank Aiello, Rüdiger Ebendt, Slava Lanush, Dr. Claus-Dieter Volko, Nicolo Pezzuti, David Testerini, and Bisson.
9. Mensa Society/Mensa International of Lancelot Ware and Roland Berrill
Highly functional and active under Björn Liljeqvist with 134,000+ members — far more than any other society known to me.
10. The Mysterium Society of Greg A. Grove
Unknown at this time.
11. The Sigma II Society of Hindemburg Melão
Unknown at this time.
12. The Mind Society of Hernan R. Chang
Membership includes Clark Jarrett, Renaissance Society of Scholars, Susan L. Nigro, WD3P, Divine Madness, The Geek Community, Chris Eichenberger, Sergio Silva, Martin M. Jacobsen, Ph.D., Marios Prodromou, Morgan Hansen, Luis Enrique Pérez Ostoa, Pantelis Papageorgiou, Sage Kuhens, Robert Alan Riley, Katie Cesaro, Danny W. Corwin, Allan Derum, James Dorsey, Angel Duré, Thomas Hally, Luke Harbaugh, Charlotte D. Jensen, Okay Karakas, Pika Kofol, Ernie T. Marasigan, Chris Nielsen, Dwight Payne, Sunder Rangarajan, Don Robinson, Robert Rose-Coutre, Tayo Sandono, Drew Sanner, Mark Taylor, Godfrey Turnbull, Reuben Villanueva,
Nomar A. Noroño R., Leif E. Agesen, Brett Bissonnette, Tapio Kortesaari, Brennan Martin, and Evangelos Katsioulis.
13. Intertel of Ralph Haines
More than 1,300 members.
14. The Top One Percent Society (TOPS) of Dr. Ronald K. Hoeflin
The listed members’ links include the following: The Mind Society, OATHS, Albert Frank, Bill Bultas, Donna Blasor-Bernhardt, Frank M. Lopez, Susan L. Nigro, Ludomind Society, Genius Society, Don Stoner, Omega Society, Epimetheus Society, Chris Eichenberger, Divine Madness, Morgan Hansen, Sage Kuhens, Marzena A. Broel-Plater, Brennan Martin, and Martin T. Lithner.
15. The Colloquy Society of Julia Cachia
Its member webpages as follows: Julia (JCC), Andrea (ALP), Kevin, TimeLord (KB), William: African-American resource pages (WRJ), Eric: Tales of the Mine Country (EM), Laura (LDL), Kevin’s Domain (TM), Ulf’s Artwork … Read about the Greatest Geniuses of history, Ed’s Radio Resume (ES), Frank presents the Pragmatism of C. S. Peirce (FPP), Video Mike (ME), Bill: Website Kafejo (WPP), Alex (TsC), Derrick (DPG), Juan (JRG), Frank (FT), Mick (MoR), Carl (CRS), David (DGH), T.M. Lukas Hughes (TLH), Kate (KJ), Dan (DLT), Jeff (J2K), Ken (KCB), Yuri’s photo (YuM), Olivier (OCG), James (JLL), Wyman (JWB), Christopher (SeeWy), Dana (DM), and Steve (KSH).
16. The Infinity International Society (IIS) of Jeffrey Osgood
Unknown at this time.
17. The EpIQ Society of Chris Chsioufis
Unknown at this time.
18. The CIVIQ Society of Dr. Evangelos Katsioulis
Its presidents have been Androniki Dalkavouki, Marc-André Groulx, Julie T., Irene Alexandra Taboada, Thomas B., Evangelos Katsioulis. Its vice presidents have been Marc-André Groulx, Evangelos Katsioulis, Isaac Ifrach, Étienne Forsström, Julie T., and Maria Claudia Faverio. Its web officers has been Evangelos Katsioulis, Chris Chsioufis, and Mári Donkers. Its membership officers has been Evangelos Katsioulis, Marc-André Groulx, Djordje Rancic, Karin Lindgren, and Michael Dempsey. Its subscribers as follows: Anonymous C.S.1, Ashraya Ananthanarayanan, and Tor Arne Jørgensen. Its current members sit at 367. Officers have been present. Its presidents have been Androniki Dalkavouki, Marc-André Groulx, Julie T., Irene Alexandra Taboada, Thomas B., and Evangelos Katsioulis. Its vice presidents have been Marc-André Groulx, Evangelos Katsioulis, Isaac Ifrach, Étienne Forsström, Julie T., and Maria Claudia Faverio. Its web officers have been Evangelos Katsioulis, Chris Chsioufis, and Mári Donkers. Its membership officers have been Evangelos Katsioulis, Marc-André Groulx, Djordje Rancic, Karin Lindgren, and Michael Dempsey.
19. The Sigma III Society of Hindemburg Melão
Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Peter David Bentley, Rauno Lindström, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Marko Korkea-Aho, Kevin Yip, Kristian Heide, Patrick Allain, Muhamed Veletanlic, Albert Frank, Enrico di Bari, Richard Crago, José Antonio Francisco, Brian Daniel Appelbe, Reinhard Matuschka, Emilio López Aliaga, Donald A. Martin Jr., Gustavo Marcel Borges Monzon, Daniel Lapointe, Herbert Kimura, Tetsuji Nishikura, Mikael Andersson, Marc Fauvel, Christian Hohenstein, Anton Nadilo, Dieter Wolfgang Matuschek, Michael F. Hensley, Dylan Taylor, William T. Clark, Esko Härkönen, Matthew James Reginald Wright, Evangelos Georgios Katsioulis, David Udbjorg, Tuija Kervinen, Rafael Zakowicz, Geoff Rabeau, Francisco Javier Corres Achaga, Darko Djurdjic, Guilherme Marques dos Santos Silva, Lloyd King, Juha Varis, Ulf Westerlund, and Marcelo Penido Ferreira da Silva.
20. The Glia Society of Paul Cooijmans
Several hundred claimed members.
21. The IQuadrivium Society of Karyn S. Huntting
Unknown at this time.
22. International Society for Philosophical Enquiries/International Society for Philosophical Inquiry (ISPE) of Christopher Harding
ISPE Board of Trustees include Daniel J. Schultz, Ph.D. (Chair of the Trustees, Diplomate and Philosopher of the Society), William L. Hoon, D.M.D. (Pennsylvania, Diplomate), Pierre A. Rioux, M.D. (Minnesota, Diplomate), and Robert J. Skinner, D.Min., MSOM, CIW, CWP (Tennessee, Diplomate).
ISPE Founder (1974) is Christopher Harding (Australia, Diplomate and Philosopher of the Society).
The elected officers and key appointed volunteer officers include President Stephen Levin, Esquire (Pennsylvania), Vice President Roger Brown (Georgia), Treasurer Scott Harrigan (New York), Auditor Mark van Vuuren (South Africa), Officer Dr. Robert Campbell (Kingdom of the Netherlands, Harstenhoekweg 184 2587 RS Den Haag NETHERLANDS), Director of Admissions Roger Brown (Georgia, 1020 Rockingham St Alpharetta GA 30022 USA),
Telicom (the official Journal of ISPE) editorial staff are Kathy Kendrick (South Dakota, Telicom Editor-in-Chief), Kate Jones (Telicom, Sr. Proofreader, Maryland), and Harish Vallury (Telicom, Proofreader, New York).
The Immediate Past President is Dr. Patrick M. O’Shea. The Psychometrician is Vernon Neppe, M.D., Ph.D., FRSSAf (Washington).
The Global Strategic Initiatives and Planning Committee is comprised of Roger Brown (Chair, Georgia), Thomas W. Chittenden (Massachusetts), Lalaine Durand (California), Shannon D. Hasenfratz Gardner (Kentucky), David J. Levin (Pennsylvania), Goran Pettersson (Sweden), Erryca Robicheaux (Louisiana), Joerg Steinhaus (Germany), Stephen Levin (ex officio, Pennsylvania.
The Chief Statistical Sciences Advisor has been Thomas W. Chittenden, PhD., DPhil, PStat (Massachusetts).
The Committee on Ethics has been comprised of Thomas W. Chittenden, PhD., DPhil, PStat (Massachusetts), Simon Olling Rebsdorf (Denmark), Dr. Patrick M. O’Shea (Minnesota), Kathy Kendrick (South Dakota, ex officio), and Bill Smith (Deputy General Counsel, South Carolina), ex officio).
The Recruiting Officer is Cindy Smith (Georgia). The Database Manager not explicitly stipulated, except with the instructions: “Changes to any member’s database entry is accessed by each member online at http://www.thethousand.com.” The Elections Officer is Vernon Neppe, M.D., Ph.D., FRSSAf (Washington). The Educational Consultant is Dr. Greg A. Grove (Oregon). The Historian/Back Issues of Telicom responsibilities have been given to Patrick M. O’Shea, D.M.A. (Minnesota). The Special Projects Officer is Darrell L. McLaughlin, PMP (Illinois). General Counsel are Stephen Levin, Esquire (Pennsylvania), Bill Smith, Esquire (Deputy General Counsel, South Carolina). The Public Relations and Media Representative is Erryca Robicheaux (Louisiana). The New Member Welcome Program Manager is Dr. Norman Pillsbury (Florida, 736 Westminster Drive Orange Park, FL 32073). The Social Network Administrator is Simon Olling Rebsdorf (Denmark). The IT Team are Brendan Bardy (Michigan), Michele Lovaas (Michigan), and Julia Vaughn (Michigan). The Webmaster is Stephan Wagner Damianowitsch (Serbia). The Mentors of the Society are Aaron D. Gitler, Ph.D. (California, Stanford University) and Alexandra York (Pennsylvania).
23. The Milenija Society of Dr. Ivan Ivec and Mislav Predavec
Unknown at this time.
24. The Triple Nine Society (TNS) of Richard Canty, Dr. Ronald Hoeflin, Ronald Penner, Edgar Van Vleck, and Kevin Langdon
Its Executive Committee is comprised of Regent Thorsten Heitzmann, Editor Natalia Malysheva, Ombudsman David Auernheimer, Membership Officer Dave Stubbs, Financial Officer Bobby Hood, and Member-at-Large Tess Stanhaus, Tom Chantler, Werner Konik, and Ina Bendis.
3.13 Sigma to 4.8 Sigma
25. ISI-Society of Dr. Jonathan Wai
Its current administrators are Stanislav Riha and Braco Veletanlic. Its distinguished members are Laurent Dubois, Hindemburg Melao Jr., Philip J. Carter, Evangelos G. Katsioulis, Petri Widsten, Carlos P. Simoes, Xavier Jouve, David Udbjorg, Hernan R. Chang, Umit Soygenis, Vernon M. Neppe, Luis Enrique Pérez Ostoa, Edward Close, Marco Ripà, Paul Freeman, Paul Moroz, Mark van Vuuren, Adrian Klein, Niranjan C. Bhat, Jason Betts, Beatrice Rescazzi, and Simon Olling Rebsdorf.
Two categories not included in these listings were hidden members and removed members because these provided zero data, except an additional n to the N. Full members of the ISI-Society include Bruno Alpi, Mari Donkers, Paul F. Kisak, Mateusz Kurcewicz, Dieter Wolfgang Matuschek, Jesmond Debono, Roger Kircher, Robbie Dawson, Mike Hess, Alberto Matera, Karl Wilhelmson, Andre Valentic, Michael Ronnlund, Santanu Sengupta, Djordje Rancic, Barry Howard, Anna-Karin Burman, Enrico di Bari, Grant J. Fisher, Glenn Prince, Florian Schroder, Reinhard Matuschka, Edward Vanhove, Terry Strobaugh, Nileon Dimalaluan Jr., Mick Dempsey, Antoniou Constantinos, Torben Sorensen, Jörg Zurkirchen, Marc Heremans, Maria Casillas, Tommy Smith, David Bergman, Keith Takishita, Arne Blak, Marco Roger Graf, Andreas Gunnarsson, Martin Dresler, Robert Brizel, David Giltinan, Stefan Lindberg, Pawel Bulacik, Karin Lindgren, Dylan Taylor, Jonathan May, Jan Merolant, Gilad Skyte, Christian Hohenstein, Tetsuji Nishikura, Georg Michael Strasser, Andrew McGowan, Jean-Eric Pacaud, Rahul Horé, Bart Lindekens, Eric Avendaño, Matthew Dascombe, Bill Clark, Magnus Adamsson, Patrick Allain, Uros Petrovic, Alan O’Donnell, Thomas B., Kirk Butt, Mikael Andersson, Juha Varis, Xavier Reinhard, Pawel Janic, Isaac Ifrach, Vidar Sinding, Chris Chsioufis, Joseph Tomlinson, Richard Stephenson, Robert Bergelson, David Holler, William Handyside, Peter Ingestad, Achim de Vivie, Denis Quéno, Ulf Westerlund, Tommi Salokivi, Christopher Galiardo, Dan Duval, Ashish T. Vaswani, Ian Dowling, Walter Yazdani, Reejis Stephen, Hideharu Kobayashi, Chris Wales, Koji Ito, Adam William Kisby, Jan Glowaski, Ryan Sloan, Collette Carlson Kisby, Kasper Olsen, Romain Simoni, Kaj H. Forsell, Frédéric Lion, Richard M. Riss, Masaaki Yamauchi, Pamela Staschik Neumann, Christos Apostolidis, Thierry Bourret, Jean Loup Agache, Patrick J. Maitland, Joseph Limpert, Andrzej Figurski, Gary Robinson, Gerasimos Politis, Thomas Faulkner, Pedro López, Frederick Fritz Reitz, Shi-hyung Lee, André Ruo, Andreas Wolf, K.Siong Eng, Joe Fitzgerald, William F. Hamilton III, Walter van Huissteden, Papageorgiou G. Pantelis, Konstantinos Ntalachanis, Waddaah, Ivan Ivec, Marcus Gemeinder, Armin Becker, Peter Uebele, Chivorn Kouch, Henrik Hjort, Vittorio E. Lestat, Jani Kristian Savolainen, Panuwat Srimuang, Fivos R Drymiotis, Neil Z. Miller, Thomas Hally, Wayne Guy Butterfield, Aris Giachnis, Sandra Schlick, Alan Willis, César Tomé-López, Chris Haerringer, Wayne Zhang, Serge Miserez, Tobias Lindberg, Athanasios N.Nikolakopoulos, Todd H. Fox, David Lubkin, Ole Mose, Paul Laurent, Maco Stewart, Greg A. Grove, Andrés Leonardo Gómez Emilsson, Okay Karakas, Todd Emslie, Jyrki Leskelä, Martin M. Jacobsen, Daniel Solis, Dallayce Bright, Blake Woodward, Julie Tribes, Eric Lionel Pratte, Gérald Grossmann, Heo Hoon, Didier Jacquet, Justin Benedict, Jamie Stroud, Anna Ayanova, Han-Kyung Lee, Aaron Light, José Gutiérrez Sáez de Castillo, Robert Herceg, Nate Durham, Frederik Kerling, Erik Dellcrantz, Rudimar Schmitz, Anirban Bhattacharyya, Don Watson, Gi Beom Bae, Jan Snauwaert, Dong Su Ryu, Rodrigo Garcia Kosinski, Burak Yulug, Chris Liggett, Jan Antusch, Anthony William Lawson, Dany Provost, Thuy-Vi Ton That, Hope Hanson, Robin Bourbon, Antonio Rada García, Takeshi Amagi, Jeff Goldman, David Quint, Yusaku Hori, Pablo Fernández González, Hakan Erdil, Craig Albrecht, Perry Choi, Stefan Majoran, Gabriel Silvasi, Shinji Okazaki, Christian Croona, Ivo Rubic, Christoph Gersdorff, Jeff Leonard, Øyvind Torsen, Ernie Marasigan, Paul Landuyt, Aleksandra Vidanovic, Richard Lemyre, Richard Sharp, Joshua Sparks, Maciej Slowinski, Luka Banic, Afsin Saltik, Jarl Victor Bjørgan, James T. Keating, Patrick J. McShea, Shack Almon, Wesley Sampson, Leonardo Casetta, Francisco Rodriguez, Carlos Lourenco, Jürgen Koller, Elizabeth Anne Scott, Dong Khac Cuong, Yoshihito Niimura, Torbjoern Brenna, Ryan Jackson, Andrea Gelmetti, Lasse, Theodosis Prousalis, Fernando Sánchez, Silvana Paredes, José González Molinero, Gary Barnett, Jonatas Müller, Nikhil Dhamapurkar, Gary Song, Jérôme-Olivier Billet, Jacqueline Slade, Warren Tang, Martin Tobias Lithner, Alex Stamatiades, Baku Saito, Kaloyan Kraev, Grant Meadors, Adam Robert Kowal, Darb, Ivan Yovev, Cui Bingyu, Patrick John Kreander, Jon Scharer, Eddie Sudzilovsky, Michael Baker, Andrew Aus, Martijn Tromm, Jingzhi Yang, Rodrigo Mate, Zhiyong Tu, Alexander Herkner, Hever Horacio Arreola Gutierrez, Brad Schmaltz, Akshay Goel, Sunder Rangarajan, Adílio Gomes da Silva, Wang Yue, Hiromitsu Tsugawa, Robert Rose-Coutré, Andreas Andersson, Ina Bendis, Jeffrey Rosenthal, Wang Yang, Brennan Martin, Shi Li, Victor Sanchez Martin, James Gordon, Sérgio Duarte da Silva, Jingbo Zhang, Miguel Angel Soto-Miranda, Clement M. Lee, Silvio Di Fabio, Nikolaos Ulysses Soulios, Yui Yamaguchi, Tom Högström, Kimmo Kostamo, Ryuta Arisaka, Ting Fu, Bo Østergaard Nielsen, John Argenti, laolu Osunbayo, George Walendowski, Andrew Rigg, Nguyen Thai Hoang, Wayne Cooper, Peter D Rogers, Jonas Hiller, Liu Jiapeng, José Zumaquero, Anja Jaenicke, Tommi P. Laiho, Göran Åhlander, Louis Sauter, Kim Chow, Julio Machado, Claus-Dieter Volko, David B. Olson, Panagiotis Karabelas, Konstantinos Ntatsis, Nicolò Pezzuti, Konstantinos Kolokotronis, Arjan van Essen, George Ch. Petasis, Yuki Yamanaka, Jonathan Englert, Igor Dorfman, Vicente Lopez Pena, Paul Merino, Ivan Rasic, Erik Hæreid, Kei Suzuki, Raymond Mulvey, Iakovos Koukas, Kamil Tront, Romeo Cairme, Jr., Dalibor Marinčić, Theo Leworthy, Victor Hingsberg, Johnathan Machler, Alexandru Georgescu, Gareth Rees, Burkan Bereketoğlu, Noriyuki Sakurai, Jeremy Buras, John Kaspo, Jakub Oblizajek, Alican Yavuz, Dimitrios Sourlas, Charles Rykken, James McBeath, Thom Devine, Woo Chun Onn, Mohd Faizal Bin Azman, Lukáš Puškáš, Vsileios Nikolousis, Filippo de Donatis, Sai Praveen Srinivasan, Andre Gangvik, Måns Kämpe, Emmanuel F., Trevor Simpson, Frederick Goertz, Alessandro Campana, Alessia Iancarelli, Ujjwal Dey, Jérôme Kelber, Rabi Rashmi Roy, Samyak Shrestha, Daniel Fourie, John Zadeh, Simon Chatzigiannis, Jung-su Yi, Robert T. Bucci Jr., Niko Vilhunen, Taher Hansen, Sung-jin, Kim, Michael D. Mehlman, Saif Lalani, Antonio Fortunato, Andreas Olausson, Marcus Olander, Lee Sunggil, Gabriel Garofal, Seiryu Yamane, Hiroki Fujiwara, Kim Jin Seok, Logan Smith, Ed Fernandez, Christopher Angus, Joachim Lahav, Yuhui Sun, Chuanchuan Li, Bruce Nye, Javier Río Santos, Dionysios Maroudas, Rodrigo Cerqueira Cunha, Altuğ Alkan, Shota Miura, Igor Bogdanic, Waichiro Horiuchi, WeiJie Wang, Zhang Yang, Koyo Yoshihara, Soojung Bae, Ashraya Ananthanarayanan, Elcon Fleur, Taemin Song, Naoki Kouda, Guocheng Wu, Richard Sheen, Jan Claes, Natalie de Clare, Kathy A Kendrick, Nobuya Nakagawa, Sam Thompson, Stefano Pierazzoli, Kaishi Terashima, Shuji Yamada, Anders Hellström, Yun Dong Yeo, Makoto Takenaka, Naomi Takenaka, Wang Zhangyuan, Federico Calarco, Daisuke Fujimori, Kenzou Oohashi, William J. Novalany, Steven Grieco, Haoran Zhang, Giulio Cosio, Edison Yin, Oscar Holtner, Jiwhan Park, Luca Fiorani, Naoki Kawabe, Danfei Gu, Hanane Benfreha, Takahiko Kei, DongSu Kim, Kazuhiko Watanabe, Tomohiko Nakamura, Mikihiko Fukunaga, Maciek Matys, Stergios Protogerou, David Espinoza, Keith Blanton, Niels Ellevang, Yuri Matsuo (Hosaka), Akinori Oomoto, Gheorghe Alin Petre, Xiaoming Cai, Chihiro Hamazaki, Fernando Pardo, Alessandro Canzonieri, Hua Weixiang, Shenglei Chen, Iwane Hiroyuki, Johan Kennebjörk, Takashi Egawano, Georgios Kyriakakis, Fabio Castagna, Gildas Sidobre, Qiwei Qin, Roberto Giammattei, Hidenori Ohnishi, Alexi Edin, Valeria Chiara Lanari, Kiyoshi Sasamoto, Takayuki Hiraga, Satoshi Aoki, Ryo Kawai, Konstantinos Vlachop, Francesco Carlomagno, Satoki Tsuji, Jaidip Singh Chauhan, Shinobu Kakimoto, Noah, Kyung Suk Min, Arturo Escorza Pedraza, Wakamatsu Tomohiro, Taisuke Uchida, Christopher Travis Park, Veronica Palladino, Yohei Furutono, Hong xu Zhu, Suei Ting Jhao, Terence P Blackburn, Shojun Yamazaki, Tetsuhito Karasumaru, Song Yuan Zhuang, Anthony Brown, Lorenzo Malica, Sao Yoma, Wong Tai Wai, Xu Chen, Andrea Dalboni, Zhengxinxin, Mark Strobl, Denis Manuel Walch, Ensong Zhang, Bryne Tan, Kenjirou Uesaka (kamisaka), Masahiko Okamoto, Michinori Ando, Marios Prodromou, Yushi Iwai, Anshika Ashok Verma, Tsukimi Yuki, Chiho Jimba, Kounosuke Oisaki, Chihiro Takeuchi, Jewoong Moon, Kentaro Takiguchi, Ziyuan Wang, Joe Bolognese, Ryuichi Onuki, Christian Sorensen, Akihiro Yamada, Annelie Oliver, Jiahao Wang, Jo Christopher M. Resquites, Yukun Wang, Nicos Gerasimou, Alessandro Zerillo, Weng Yang, Joseph Hayes, Jinhua Ren, Huanyun Chen, ZhongLin Leo, Ryoji Tanaka, Hiroki Hirabayashi, Thomas J Hally, Tin Chun Bun, David Kelly, Junxi Niu, Akitomo Kibihara, Byunghyun Ban, Junshuo Chang, Wang Yang, Deng Yue, Qichen Huang, Zhang Wenxuan, Shaopin Wang, Takumi Omote, Masashi Asano, Aníbal Sánchez Numa, Wing Yuk Wong, Maximilian-Andrei Druta, Tatsuki Chiba, Yaoita Kento, Yingyi Ding, Nitish Joshi, Hiroki Kaya, Kenta Onoda, Sheng Hu, Akira Miyamoto, Silva Huang, Ritoprovo Roy, Lee Junho, Genki Sugiura, Wei Lai, Maki Hashida, Koji Takahashi, Hiroyuki Shigeta, Keigo Morishita, Tatsuhiko Ogata, Masumi Kawauchi, Carlo Maina, Nam Kyu Ha, Koki Morioka, Toshihiro Kawasaki, Frank Aiello, Zhuohao Yuan, Jonas Haas, Yao Xu, James Dorsey, James Richard Lorrimore, Barry Beanland, Yu Lin Lu, Gaetano Morelli, Nikolai von Boetticher, Eugene Kim, and Jeffery Lee Humphrey.
Also, there are a smaller number of subscribers including Leonardo Gomes, Stanislav Hatala, Guner Rodop, Phil Randolph, Bruno Alessi, Jeremy Whitley, Michael Fassbender, Kelly Dorsett, Alan Wong, Ingerid Annette Huseby, Matthew Campbell, David Coldwell, David Testerini, Robert Blais, Neoclis Neocleous, Lars Lowe Sjösund, L. Lin Ong, Shawn Clinton, Miguel Castro, Christian Sohl, Andreas Sjöstrand, Shailendu Shroff, Kai Verh, Jim Calkins, Samantha Hamblin, Shaun Sullivan, Eric Stillwachs, Alisa Meesomboon, Michael Tedja, Cedric Johnson, Steve Sunabacka, Julia Zuber, Richard Cadle, Omar Abdallah, Jean Bai, Drew Sanner, James Marshall, Tayo Sandono, Scott Silveria, Nomar Alexander Norono, Rodríguez, Henning Droege, William Heacock, Nuno Jorge Mesquita Baptista, Mike Tarnower, Lim Surya Tjahyadi, Jonathan Childers, Tonny Sellén, John Thomas McGuire, Shailaja Suresh, Chaena Lee, Therese Waneck, Jaegyeong Park, Mathias Dedic, Daisuke Inami, Sajan Bhaskaran Nair, Zhang Shijian, Sudarshan Murthy, Masao Shimada, Layne Walton, Teruyuki Mochizuki, Wang Ziyu, Sriram Balasuramanian, and Baosong Chen.
26. Epida Society of Fernando Barbosa Neto
President Andrew Aus, Member Officer Erdem Yilmaz, vice-membership officers Michael Baker and Phil Elauria. The stipulated members from the website as follows: President: Andrew Aus (ENG), Membership Officer: Erdem Yilmaz (TUR), Vice-Membership Officers: Michael Baker (USA) and Phil Elauria (USA), Honorary Members: Martin Tobias Lithner (SWE), Brennan Martin (NZE), Mislav Predavec (CRO), Marco Ripà (ITA), and Evangelos Katsioulis (GRE), Full Members: Fernando Barbosa Neto (BRA), Adam Kisby (USA), Paul J. Edgeworth (USA), Michael Baker (USA), Nikhil Dhamapurkar (IND), Zachary Timmons (CAN), Gerasimos Politis (GRE), Pamela Staschik-Neumann (GER), Joshua Sparks (USA), José González Molinero (SPA), Deron K. Holmes (USA), Jonatas Müller (BRA), Brendan Harris (CAN), Thiago Cruz Silva (BRA), Giulio Zambon (ITA), Leif E. Agesen (NOR), Giorgio Milani (ITA), Phil Elauria (USA), Armin Becker (GER), Marios Prodromou (CYP), Yusaku Hori (HKG), Rudolf Trubba (CZR), Edmund James Koundakjian (USA), Jon Scott Scharer (USA), Francisco Rodriguez (HON), Yoshiyuki Shimizu (JAP), Gary Song (CAN), Alexander Herkner (GER), Paul Laurent Miranda (SPA), Guillaume Chanteloup (FRA), George Stoios (GRE), Lim Surya Tjahyadi (INA), Juan Gonzalez Liebana (SPA), Erdem Yilmaz (TUR), Hever Horacio Arreola Gutierrez (MEX), Ron Winrick (USA), Torbjorn Brenna (NOR), Ken Jarlen Olsen (NOR), Aaron Ellison (USA), Hidden Member, Kyodou Lee (CHN), Gaetano Morelli (ITA), Sunder Rangarajan (IND), Bowen Wang (CHN), James Richard Lorrimore (UNK), Willian Talvane Arestides Ferreira da Silva (BRA), Yu Lin Lu (TWN), Jarl Victor Bjorgan (NOR), Vjeran Misic (B&H), Joseph Anthony Tomlinson (USA), Christine Van Ngoc Ty (FRA), Ryoji Honda (JAP), Jadesom Leonardo Haenich (BRA), Igor Dorfman (ISR), Graham Powell (ITA), Ting Fu (CHN), Solomos Nikolaos (GRE), Beau Clemmons (FRA), Barry Beanland (DUB), John Argenti (USA), Nicolò Pezzuti (ITA), George J. Walendowski (USA), Nuno Norte de Sousa Silva (POR), Ole Mose (DEN), Martijn Tromm (NLD), and Jorge Del Fresno Viejo (SPA), Prospective Members: Aman Bagaria (IND), Constantí Cabestany (SPA), Nomar Alexander Norono Rodríguez (VEN), Andrea Toffoli (ITA), Lena Carlota Ruiz (CAN), Julia Zuber (GER), Subscribers: Nuno Jorge Mesquita Baptista (POR), and Nathália Geraldo (BRA).
27. SPIQR Society of Marco Ripà
The Full Members List constitutes 130 members with hidden members removed with a rarity of 1/5,443 per member: Adrian Wojcik, A. G. Gonzàlez, Alessandro Campana, Alessandro Caruso, Alessandro Guardascione, Alexandru Georgescu, Andrea Casanova, Andrea Casolari, Andrea Dalboni, Andrea Gelmetti, Andrea Forti, Andrés Robles Jimenez, Andrew Aus, Anthony Brown, Antonio Del Maestro, Arne Andre Gangvik, Arturo Escorza Pedraza, Bernhard Junker, Christian Sorensen Feliu, Christine VNT, Claus-Dieter Volko, Dalibor Marincic, Daming Gao, Dan-Yang Sun, Deron K. Holmes, Didier Jeandrevin, Didier Jacquet, Dionysios Maroudas, Donatello Puliatti, Edoardo Perrone, Eirini Skliva, Emmanuel F., Enrico Rossetto, Enrico Strona, Eric Salinas Garcia, Erik Haereid, Evangelos Katsioulis, Fernando Barbosa Neto, Filip de Meulenaere, Filippo de Donatis, Francesco Concas, Francisco A. Retamal Reinoso, Frederick Goertz, Gabriel Garofalo, Gabriele Tessaro, Gaetano Morelli, Gary Song, Gaspare Delle Fave, George Ch. Petasis, Gerasimos Politis, Gianluigi Lombardi, Gianmaria Ruozi, Giulio Coci, Giuseppe Di Nunzio, Göran Åhlander, Hever H. Arreola Gutierrez, Iakovos Koukas, Ivan Ivec, Javier Rio Santos, Jawdat Wehbe Wehbe, Jiseong Kim, Jo Christopher M. Resquites, John Argenti, José Gonzalez Molinero, Juan Gonzalez Liebana, Juho Karenlampi, Kamil Tront, Keni Gripshi, Klemens Großmann, Kota Akishige, Liu Jianpeng, Lorenzo Malica, Luca Codeluppi, Luca Farinelli, Luca Fiorani, Manahel Thabet, Marc-André Nydegger, Marco Ripà, Marios B. Prodromou, Mattia Pedota, Michael Baker, Jr., Michele Sergi, Miroslav Radojevic, Nicholas Hadjiyiannis, Nicola di Bona, Nicolò Pezzuti, Nikolai von Boetticher, Nikolaos Soulios, Pamela Staschik-Neumann, Paul Laurent, Pietro Ferraro, Raymond Walbrecq, Ricardo Rossello, Rick Farrar, Roberto Enea, Roberto Farah, Roberto Mattei, Roberto Stella, Rudolf Trubba, Samyak Shrestha, Sandra Schlick, Shenglei Chen, Simone Mazzoccoli, Simon Olling Rebsdorf, Sriram Balasubramanian, Stanislav Riha, Stefano Pierazzoli, Steffen Bode, Stephan Wagner Damianowitsch, Sudharshan Moorthy, Takatsugu Muroya, Thomas Fishbeck, Tim Roberts, Tomohiko Nakamura, Torbjorn Brenna, Valeria Chiara Lanari, Valerio Stancanelli, Varidh Katiyar, Vasileios Nikolousis, Victor D. Sanchez Martin, Vincenzo Iovino, Watcharaphol Chitvattanawong, WeJie Wang, Yaniv Hozez, Yan Leduc-Chun, Yao Xu, Yohei Furutono, YoungHoon Kim, Yui Yamaguchi, Zhang Yang, and ZhiHang Li.
The Prospective Members Listing is a rarity of 1/70 people with 85 members where the hidden members have been removed: Alessandro Canzonieri, Alessandro Pacitto, Alessia Iancarelli, Alexander Herkner, Alican Yavuz, Andrea Tesone, Andrea Toffoli, Andrew Hayles, Annelie Oliver, Barry Beanland, Beau Clemmons, Burkan Bereketoglu, Cesare Mazzaferro, Christopher Angus, Chiang Li Ching, Cindy Smith, Clifton Palmer McLendon, Constantì Cabestany Monge, Corinna Mazzillo, Donato Stolfa, Emanuele Gianmaria Possevini, Fabrizio Bertini, Fabrizio Fadini, Fatih Kiratli, Ferran Pericay Turnes, Flavio Furlan, Gabriele Nunnari, Gianmarco Bartellone, Giorgio Poli, Gregor Carter, Gyuri Kim, Hiromitsu Tsugawa, Hyunsik Matthew Cho, Ivan Siano, Jakub Oblizajek, Jaysal Bhatt, Jeremy Christian Buras, Jewoong Moon, Jihwan Han, Jin Young Park, Johnathan Machler, José Gutierrez Sáez, Juha Starck, Jung-su Yi, Juwone M. Gim, Karim Serraj, Kei Suzuki, Kim Chow, Landon Tyler Bennett, Leonardo Caregnato, Lorenzo Buschi, Martina Bonciani, Masaaki Yamauchi, Massimo Caliaro, Michela Fadini, Michele Tedesco, Mike D., Miriana Lallo, M. K. Benazzi Jabri, Moreno Casalegno, Nicos Gerasimou, Nomar A. Norono R., Norberto Costa, Noriyuki Sakurai, Nuno Silva, Okay Karakas, Roberto A. Rodriguez, Roberto Canino, Romeo Cairme, Jr., Ronen Sabo, Rosario Alessio Ronca, R. K., Savvas Tsigas, Simone Forchiassin, Sung-Jin Kim, Teresa Denora, Therese Waneck, Tim Griffith, Troitsky Nemovich, Vincenzo D’Onofrio, Vitaliano Di Grazia, William Smith, and Yu-Lin Lu.
28. Vertex Society of Stephan Wagner-Damianowitsch
29 members in its 14 years in existence.
The Vertex Society Distinguished Research Fellow is Angelica Partida Hanon. Its research fellows are Martin M. Jacobsen, Evangelos Katsioulis, Thomas Chittenden, and Silvio Di Fabio. Its Distinguished Fellow is Stephan W.D. Its society fellows include Stephan W.D., Joshua A. Patterson, Vittorio Emanuel Lestat, Eduardo Correa da Costa, Angelica Partida Hanon, David Lubkin, Nathan Bourgoin, Paul Laurent, Stephen D. Flax, Marios Prodromou, Martin M. Jacobsen, Joseph Getti, Bernhard Junker, Milos Tatarevic, C. Vnt, Thomas Joseph Hally, Wayne Zhang, Evangelos Katsioulis, Hideharu Kobayashi, Aubrey Ellen Shomo, John Argenti, George Christos Petasis, Thomas W. Chittenden, Kevin J. Curley, Jeremy Leland Hauger, Dr. Jürgen Koller, Thomas Dalsgaard Nielsen, Andreas Kounis-Melas, and Silvio Di Fabio.
29. Epimetheus Society of Dr. Ronald K. Hoeflin
Its membership listing as follows: Don Stoner, Genius Society, The Mind Society, alliqtests.com, Guilherme M. S. Silva, Chris Eichenberger, Enigmadness.com, Stevan Damjanovic, Victor Lestat, Richard May, Kevin Langdon, Dallayce Bright, John C. Fila, Ph.D., Patrick J. Maitland, Thomas R. Caulfield, Jr., Terry Stickels, Adam Kisby, Dany Provost, Jyrki Leskelä, Richard M Riss, Bruno Alpi, Andreas Albihn, Jan Antusch, Kenneth E. Ferrell, Dan Hogan, Jeff Christopher Leonard, Brennan Martin, Ron Padova, Martin Tobias Lithner, and Thomas Imondi.
30. HELLIQ Society of Dr. Evangelos Katsioulis
Its presidents have been Marc-André Groulx, Thomas B., Stephan Wagner Damianowitsch, and Evangelos Katsioulis. Its vice-presidents have been Wayne Zhang, Evangelos Katsioulis, Djordje Rancic, D.T., Ph.D., and Thomas B. Its web officers have been Evangelos Katsioulis, Stephan Wagner Damianowitsch, and David Bergman. Its membership officers have been Evangelos Katsioulis, Bruno Alpi, and Tan Kaijie.
Its members listing as follows: 01. Dr Evangelos Katsioulis, MD, MA, MSc, PhD, 02. Bart Miles, 03. Laura N. Kochen, 04. Andy Wininger, 05. Jean-Eric Pacaud, 06. Thomas A. Smith Jr., 07. L. K., 08. Thomas B., 09. Andrzej Figurski, 10. André Valentic, 11. J. W., 12. M. T., 13. Ira Gibson, 14. George Ch. Petasis, 15. Alexandre Prata Maluf R.I.P., 16. Stephan Wagner Damianowitsch, 17. Mateusz Kurcewicz, 18. Tan Kaijie, 19. Alberto Matera, 20. Marcus Voyer, 21. D. X. J., 22. Anonymous H22, 23. Jason Young, 24. Joseph Tomlinson, 25. Michael Rönnlund, 26. Muhammad Faisal Tajir (prospective member), 27. Jonas Högberg, 28. Djordje Rancic, 29. Marc-André Groulx, 30. Robert Brizel, 31. F. S., 32. Henrik Eriksson, 33. Marc Heremans, 34. David Bergman, 35. Arne Blak, 36. Steve Schuessler, 37. Thomas Hallgren, 38. Maria Casillas, 39. A. F., 40. Jan Willem Versluis, 41. D.T., Ph.D., 42. Bruno Alpi, 43. Francisco Javier Guerra Prieto, 44. Dr Jason Betts, 45. Rudolf Trubba, 46. Hever Horacio Arrreola Gutierrez, 47. Wayne Zhang, 48. Chris Harding, 49. Santanu Sengupta, 50. Brendan Harris, 51. Didier Jacquet, 52. Martin Tobias Lithner, 53. G. U. L., 54. Jean-Loup Agache, 55. Marios Prodromou, 56. Yoshiyuki Shimizu, 57. Rodrigo Erazo Hermosilla, 58. Miguel Angel Soto-Miranda, M.D., 59. Anonymous H59, 60. Dong Khac Cuong, 61. Eduardo C. da Costa, 62. Jan Antusch, 63. Eva, 64. Wang Peng, 65. Bertrand Frederic Evertz, 66. Bernhard Junker, 67. Yan Detao, 68. Anonymous 30, 69. Minjae Kwon,70. Ruediger Ebendt, 71. Afsin Saltik, 72. Liu Jiapeng, 73. Satoki Takeichi, 74. Tadayuki Konno, 75. John Argenti, 76. Jiseong Kim, 77. Xu Hanwen, 78. Kila Lau, 79. Chen Jingjing, 80. Anonymous 34, 81. Erik Hæreid, 82. Thomas W. Chittenden, PhD, DPhil, 83. Dr Manahel Thabet, PhD, 84. Zhongzhen Wu, 85. Sherwyn Sarabi, 86. Noriyuki Sakurai, 87. Jaime, 88. Erikson dos Santos, 89. Anonymous H89, 90. Sandro Zanin, 91. Dario C, 92. Jung-su Yi, 93. Anonymous H93, 94. Anonymous H94, 95. Youngjin Kim, 96. S. B., 97. William Michael Fightmaster, 98. Jinsung Kim, 99. Yi Junho, 100. JooYoung Kim, 101. Gabriele Tessaro, 102. Frederick Goertz, 103. Gabriel Garofalo, 104. Nikolaos Katevas MDs, BSc, MSc, PhDc, 105. Naoya Kitano, 106. Gaetano Morelli, 107. WenGao Ye, 108. Wittawas Ratchatajai, 109. Anonymous H109, 110. Cho Sanghyun, 111. Bae Gibeom, 112. Seung-Su Lee, 113. YoungHoon Bryan Kim (김영훈), 114. Hiroki Tsubooka, 115. Haakon Mathias Dedic, 116. Anonymous H116, 117. Anonymous H117, 118. Lu Junhong (卢俊宏), 119. Moto Kobayashi, 120. Waichiro Horiuchi, 121. Anonymous H.121, 122. Xie Yanxi, 123. Anonymous H123, 124. Masahiro Nishimura, 125. Ryo Taniguchi, 126. Koyo Yoshihara, 127. Anonymous H127, 128. Dao Thanh Chung, 129. Tetsukimi Brian Beppu, 130. Ryo Matsui, 131. Motohiro Goto, 132. Zhong Jinshuo, 133. Qin Bin, 134. Nobuo Yamashita, 135. Jeongtae Kim (김정태), 136. Robin Spivey, 137. Yoshitake Yamamoto (山本 祥武), 138. Mario Angelelli, 139. Yu Wakabayashi (若林友), 140. Sawayanagi Yosirou, 141. Yoon Dong Yeo, 142. Sam Thompson, 143. Sadateru Tokumaru, 144. Makoto Takenaka (竹中 誠), 145. Daichi Hashimoto, 146. Yuxiang Dai (戴宇翔), 147. Mikihiko Fukunaga (福永幹彦), 148. Eri, 149. Hiroki Yoshizawa, 150. Keita Nakano (中野 恵太), 151. Roger Dagostin, 152. Hua Weixiang (华为翔), 153. Edison Yin, 154. Anonymous H154, 155. Gouichi Motoyoshi, 156. Shiroyuki Hori, 157. Onishi Yozo, 158. Morita Shiga (志賀 盛太), 159. Akihito Tanaka, 160. Liu Xin (刘欣), 161. Koichi Omura (大村 光一), 162. Weiming Xie, 163. Haoran Zhang, 164. Danfei Gu (顾单飞), 165. Anonymous H165, 166. Masanao Otaka, 167. Hiroshi Araki, 168. Dr. Soumei Baba, Ph.D., 169. Hiroaki Hatano, 170. Susumu Ota, 171. Kihiro Inno (印野 希宏), 172. Yuta Yamamoto, 173. Tomohito Yamada, 174. Takahiko Kei, 175. Koichiro Kimura, 176. Kanae Matsumoto(松本 香苗), 177. Naoki Kawabe (川辺直樹), 178. Yoshihisa Kimura, 179. Tomo Hirasawa (平澤 朝), 180. Gheorghe Alin Petre, 181. Naoto Tani, 182. Tatsuya Maruyama, 183. Marina Inamoto, 184. Kyoichi Yamanaka, 185. Takamitsu Endo (遠藤貴光), 186. Yuta Miyamoto, 187. Makoto Takahashi (高橋 誠), 188. Snježana Štefanić Hoefel, 189. Tomohiko Nakamura (中村 友彦), 190. Yukino Asayama (ユキノ アサヤマ), 191. Kuniho Takahashi, 192. Weida Feng (冯威达), 193. Keishi Ishii (石井啓嗣), 194. Andrea C., 195. Anonymous H195, 196. Rickard Sagirbey, 197. Shintaro Michi (道 慎太郎), 198. Ryota Yuasa, 199. Shino Sawai, 200. Kazuma Takaishi, 201. Shinji Morihiro, 202. Ryunosuke Nakamura, 203. Flaviano Cardella, 204. Christopher Garcia, 205. Yoshihiro Maki, 206. Hiroko Tanaka (田中裕子), 207. Takumi Kitajima, 208. Yuna Fumioka (文岡佑奈), 209. Yusuke Hayashi, 210. Naofumi Ohmura (おおむら なおふみ), 211. Lunavidere Yuki Tsukimi (月見裕貴), 212. Yohei Terashima, 213. Satoshi Aoki, MD, 214. Yoshihiro Seki ( 関 佳裕 ), 215. Kento Masuno, 216. Anonymous H.216, 217. Daiki Shuto (首藤 大貴), 218. Junlong Li (李俊龙), 219. Michio Oyama, 220. Hirofumi Ohta (大田 浩史), 221. Yohei Furutono, 222. Kohnoshin Miyajima, 223. HaYoung Jeong, 224. Shouchen Wang (王首辰), 225. Entemake Aman (阿曼), 226. Takashi Egawano, 227. Hiroyuki Kataoka, 228. Ogawa Yoshiyuki, 229. Shoya Taguchi (田口 将也), 230. Anonymous H230, 231. Masaharu Kurino, 232. Hayato Kusuno, 233. Naoki Tanaka, 234. Arata Osaki (尾﨑 新), 235. Kyung Min Kim, 236. Masao Shimada (島田マサオ), 237. Masahiko Kudo (工藤 昌彦), 238. Yosuke Ito, 239. Yuta Suzuki, 240. Satoshi Sakuma, 241. Yuki Suzuki, 242. Daniel Persson, 243. Adrian Wójcik, 244. Makoto Nishi, 245. Mitsutoshi Kiyono, 246. Shohei Nagayama, 247. Ngoc Minh Nguyen, 248. Hong Jin, 249. Kotaro Narita (成田 幸太郎), 250. Kazuya Maeda (前田 一弥), 251. Takashi Imahiro, 252. Tiberiu Nicolas Sammak, 253. Anonymous H.253, 254. Cristian Birlea, 255. Noah (のあち), 256. Ryota Abe (阿部 涼太), 257. Takayuki Okazaki, MD, PhD, 258. Ayaka (朱花), 259. C. D., 260. Watcharaphol Chitvattanawong (วัชรพล ชิตวัฒนวงษ์), 261. M. S., 262. Anonymous H.262, 263. Saori.Y, 264. Ryuichi Sameshima (隆一 鮫島), 265. Yuze Chen, 266. Vikramdip SIngh Chauhan, 267. Naoki Kouda, 268. Serge Korovitsyn, 269. Tetsuhito Karasumaru, 270. Huiquan Liu (刘慧泉), 271. Mitsumasa Okamoto, 272. Dr Yatima Kagurazaka, MD (やちま), 273. Aki Okabayashi M.D., 274. Michael Lunardini, 275. Yukihiro Takahashi (Lotta), 276. Anthony Brown, 277. Shinichiro Ishii, 278. Y Hamaguchi, 279. Yusaku Matsuda, 280. Kodai Minami, 281. Stian Eiesland, 282. Nozomu Kimura, 283. Katsumi Takahashi, 284. ZhiHang Li, 285. K. Suto, 286. Suyeong Lee (이수영), 287. Kamil Tront, 288. Ivan Yovev, 289. Kohei Tsutsumi (堤 昂平), 290. Hiroki Onodera, 291. Kazusa Shobu, 292. Kevin Wang (王凯文), 293. Chan-Young Hong (홍찬영), 294. Nicola Di Bona, 295. Toshizou Horii, 296. Anonymous H.296, 297. Anonymous H.297, 298. Leszek Mazurek, 299. Takao Shiotsuki (塩月崇雄), 300. Jin Nozawa, 301. Kounosuke Oisaki (生長 幸之助), 302. Anonymous H.302, 303. Jewoong Moon, 304. Yukun Wang (王宇坤), 305. Wu Siqian, 306. Mizuki Ejiri (エジリミズキ), 307. Go Tanuma (田沼 豪), 308. Shuichi Watanabe, 309. Narise Saara, 310. Kazuma Matsudo, 311. Kota Akishige, 312. Makoto Hida, 313. Moe Uchiike, 314. Kento Yaoita, 315. Ryoji Tanaka (田中 良治), 316. Takayuki Inada (稲田 喬之), 317. Tin Chun Bun (田俊彬), 318. Zhang Wenxuan(章文暄), 319. Benoit D., 320. Satoki Sugiyama (杉山怜希), 321. Dae Galjangguun, 322. Chihiro Nishiyama (西山 千尋), 323. Kohei Kikuchi, 324. Masakaze Mizutani (水谷 優風), and 325. Håkon Rosén, 326. b327. Kazuki Maeda,328. Shuji Kikuchi, and329. Jiaxin Kowk.
31. Prometheus Society of Dr. Ronald K. Hoeflin
Its current President is Maco Stewart. Its current Editor position is vacant. Its current Membership Officer is Maco Stewart. Its current Treasurer is Brian Schwartz. Its current Internet Officer is Karyn Huntting Peters. Its current Ombudsman(/woman/person) is Shannon Hasenfratz Gardner.
Its listed past presidents, past editors, past internet officers, past treasurers, past membership officers, past ombudsmen, and appointed positions as follows: The past presidents have been Ronald K. Hoeflin, Ph.D. (Founder) from May 1984 to July 1984, Jeffrey Ward from July 84 to August 1987, Patrick Hill from August 1987 to February 1988, David Wyman from February 1988 to February 1990, Grady Towers from February 1990 to April 1990, Richard May from April 1990 to October 1998, Fred Vaughan from October 1998 to February 1999, Fredrik Ullen, Ph.D. from February 1999 to April 2001, Steve Schuessler from April 2001 to March 2003, Fred Britton from March 2003 to October 2017*, Karyn Huntting Peters from September 2016 to October 2017**, Karyn Huntting Peters from October 2017 to March 2018**, and Wallace Rhodes from March 2018 to November 2019.
* Britton on sabbatical Sep 2016 — Oct 2017; resigned Oct 2017
** Acting while Britton on sabbatical Sep 2016 – Oct 2017
*** Resigned without completing term in Nov 2019
The previous editors have been Richard May from May 1984 to April 1985, Gregory Scott from July 1984 to April 1985, Anton Anderseen, J.D. from April 1985 to April 1989, Robert Dick from May 1989 to January 1990, Grady M. Towers from January 1990 to April 1991, Robert Dick from April 1991 to June 1991, Monty C. Walker from June 1991 to May 1993, Robert Dick & Dan Barker from May 1993 to September 1994, Robert Dick from September 1994 to August 1996, Fred Vaughan from August 1996 to June 1999, James C. Harbeck from June 1999 to April 2001, Michael Corrado from April 2001 to March 2002, Fred Vaughan from March 2002 to February 2005, vacant from February 2005 to October 2006, Steven Damjanovic from October 2006 to September 2008 (Guest Editor)*, vacant from September 2008 to January 2009, Greg Decubellis from January 2009 to May 2011, vacant from May 2011 to August 2012, Dan Hogan from August 2012 to June 2014, Karyn Huntting Peters from June 2014 to October 2017**, Andrew Clark from October 2016 to March 2018 (Acting), and Andrew Clark from March 2018 to April 2019****.
* Indicates a non-Member holding the position of Editor/Officer
** Appointed by Britton to fill vacant position
*** On becoming Acting President, Peters appointed Clark as Acting Editor
**** Resigned without completing term in Apr 2019
The past internet officers have been Fred Vaughan from November 1996 to November 1999, Fredrik Ullen, Ph.D. from January 1999 to March 1999, and Steve Schuessler from March 1999 to April 2001.
Past Treasurers have been Gregory Scott from May 1984 to August 1984, Gary R. Bryant from August 1984 to January 1986, Richard Adams from January 1986 to November 1987, Jalon Leach from November 1987 to August 1996, Barry Kington from August 1996 to October 1997, and Fred Britton from October 1997 to March 2003.
Past membership officers have been Robert Dick, Ph.D. from May 1984 to February 1999, Gina LoSasso, Ph.D. from February 1999 to November 1999, Bill McCaugh from November 1999 to April 2001, and Alfred Simpson from April 2001 to March 2018.
Past ombudsmen have been Richard May from August 1984 to December 1994, Harold Nickel from December 1994 to November 1997, Guy Fogleman from November 1997 to December 1999, vacant from December 1999 to January 2000, John D. Martinez from January 2000 to January 2001, Jeff Plew, M.D. from January 2001 to March 2003, John C. Fila, Ph.D. from March 2003 to June 2014, and Maco Stewart from June 2014 to March 2018.
Appoint positions included the co-chairs for the Membership Committee, Maco Stewart and Thomas Baumer.
32. Sigma IV Society of Hindemburg Melão
Its membership list as follows: Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Rauno Lindström, Peter David Bentley, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Marko Korkea-Aho, Kevin Yip, Kristian Heide, Patrick Allain, Muhamed Veletanlic, Albert Frank, Enrico di Bari, Richard Crago, José Antonio Francisco, Brian Daniel Appelbe, Reinhard Matuschka, Emilio López Aliaga, Donald A. Martin Jr., Gustavo Marcel Borges Monzon, Daniel Lapointe, Herbert Kimura, Tetsuji Nishikura, Mikael Andersson, Marc Fauvel, Christian Hohenstein, Anton Dilo, Dieter Wolfgang Matuschek, Darko Djurdjic, Guilherme Marques dos Santos Silva, Lloyd King, Juha Varis, Ulf Westerlund, and Marcelo Penido Ferreira da Silva.
33. Tetra Society of Mislav Predavec
Its “functionaries” are membership officer Frandix Chun Him Chan and the founder & president Mislav Predavec.
Its 80 members listed as follows: Glenn Alden (NOR), Takeshi Amagi (JPN), John Argenti (USA), Andrew Aus (UK), Gi Beom Bae (KOR), Michael Baker (USA), Cedric Bernadac (FRA), Jérôme-Olivier Billet (FRA), Li Bingming (CHN), Torbjörn Brenna (NOR), Tomasz Bucki (POL), Dario C. (ITA), Frandix Chun Him Chan (HKG), Christoffer Collin (SWE), Eduardo Correa da Costa (BRA), Eugenio Correnti (FRA), Milan Čebedžić (SRB), Jesmond Debono (MLT), Giuseppe Di Nunzio (ITA), Vincenzo D´Onofrio (ITA), Ladislav Dubravský (SVK), Rüdiger Ebendt (GER), Paul J. Edgeworth (USA), John Fahy (USA), Kenneth E. Ferrell (USA), Marin Filiniæ (CRO), Frederick Goertz (USA), James Huntley Gordon (USA), Erik Hæreid (NOR), Heo Hoon (KOR), Yusaku Hori (HKG), Leon Hostetler (USA), Ivan Ivec (CRO), Liu Jiapeng (CHN), Yi Junho (KOR), Bernhard Junker (GER), Adam Kisby (USA), Iakovos Koukas (GRE), Vasyl Kovalchuk (UKR), Domagoj Kutle (CRO), Tomas Lagerberg (SWE), Jeff Christopher Leonard (USA), Jim Lorrimore (UK), Johan T Lindén (SWE), Patrick J. Maitland (AUS), Stefan Majoran (SWE), Dalibor Marinèiæ (BIH), Paul Laurent Miranda (ESP), Jose Gonzalez Molinero (ESP), Tomohiko Nakamura (JPN), Caspar Nijhuis (NED), Gaetano Morelli (ITA), Marc Andre Nydegger (SUI), Jakub Nowak (POL), Konstantinos Ntalachanis (GRE), Shinji Okazaki (JPN), Papageorgiou Pantelis (GRE), Thalis Papakonstantinou (GRE), Chris Park (USA), Luis Enrique Pérez Ostoa (MEX), Nicoló Pezzuti (ITA), Nikola Poljak (CRO), Mislav Predavec (CRO), Marios Prodromou (GRE), Theodosis Prousalis (GRE), Denis Queno (FRA), Caner SaKar (GER), David James Smith (USA), Moon Seong Soo (KOR), Dong-Su Ryu (KOR), Franco Sent (MLT), Charles Schatz (SUI), Santanu Sengupta (IND), Jorge Antonio Sosa Huapaya (PER), Satoki Takeichi (JPN), Gabriele Tessaro (ITA), Joseph Tomlinson (USA), George Walendowski (USA), Yui Yamaguchi (JPN), and Wayne Zhang (CHN).
34. UltraNet Society/Ultranet of Dr. Gina Langan (formerly Gina LoSasso/Gina Losasso) and Christopher Langan/Chris Langan/Christopher Michael Langan
Under the Aegis of the Mega Foundation, it has been, or is, called the “Global Ultra-HiQ Network.” Membership unknown at this time.
35. GenerIQ Society of Mislav Predavec
Not stipulated in the articles, however, please see here: Rudifer Ebendt, Martin Alejandro Monzon, George Stoios, Henrik Hjort, Richard Lemyre, Patrick Maitland, Patrick Zimmerschied, James H. Gordon, Kenneth E. Ferrell, Eugeno Correnti, Heo Hoon, Caner Sakar, John Faky, uis Enrique Perez Ostoa, Ivan Ivec, Mislav Predavec, David James Smith, Joseph Anthony Tomlinson, Frandix Chun Him Chan, Jeff Leonard, Glenn Alden, Charles Schatz, Vasyl Kovalchuk, Jen-Loup Agache, Vincenzo D’Onofrio, Masami Saitoh, Wayne Zhang, Eduardo Correa da Costa, Gi Beom Bae, Christoffer Collin, Theodosis Prousalis, Milos Tatarevic, and Shinji Okazaki.
36. Mega Society of Dr. Ronald K. Hoeflin
Its officers include Administrator Emeritus: Jeff Ward, Administrator: Brian Wiksell, Editors: Richard May and Ken Shea, and Internet Officer Daniel Shea. The Omega Society of Ronald K. Hoeflin seems functional and longstanding with unknown activity level.
Some of its listed members and qualifiers, and/or contributors (running back to early 2000s) to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic in the past several years include Werner Couwenbergh, Marcel Feenstra, YoungHoon Kim, Kevin Langdon, Richard May or “May Tzu,” Daniel Shea, Jeff Ward, Rick Rosner, Ken Shea, Mark Kantrowitz, Chris Cole, Marilyn vos Savant, John H. Sununu, (the late) Solomon W. Golomb, Brian Wiksell, Chuck Sher, David Seaborg, Kevin Kihn, Jeffrey Matucha, James Kulacz, Jadzia Bashir, Tal Brooke, Rex Hubbard, Ray Faraday Nelson, Andrew Beckwith, Sam Thompson, Ruediger Ebendt, Carl Masthay, David Minster, Miriam Berg, Darien De Lu, Howard Schwartz, Jay Wiseman, Marcel Feenstra, Ron Yannone/Ronald M. Yannone, Wallace (Dusty) Rhodes/Wallace Rhodes, Bob Griffths, Richard Badke, Tal Brooke, Richard Ruquist, Charles Schwartz, Garth Zietsman, Michael Edward McNeil, R. Fred Vaughan, Patt Wilson McDaniel, Brian Schwartz, Chris Harding, Joseph Chieffo, Albert Clawson, Dale Adams, Tom Hutton, Rev. Dr. George Byron Koch, Ian Williams Goddard/Ian Goddard, Frank Nemec, Daniel Heyer, Robert Dick, Karyn Huntting Peters, A.W. Beckwith, Valerie Zukowski, Michael C. Price, Glenn Morrison, Glen Wooten, Edward O. Thorp, Lenore Langdon, Nicholas C. Hlobeczy, John Ostendorf, Dean Inada, Christopher Harding, Lee, Charles W. Trigg, Joe Griffith, Myrna Reid Grant, GFS, NPR, Fred Metcalf, Paavo Airola, David Niven, John Burrows, Joe Griffith, Eugene Jackson and Adolph Geiger, Alfred S. Posamentier and Ingmar Lehmann, Ed Harshman, Des MacHale, Paul Sloane, Dai Takeuchi, Linda S. Gottfredson, Neil J. A. Sloane, John J. Watkins, Nancy Melucci, Marcus Hanke, N. E. Genge, Joe Griffith, Rand Lewis, Arthur S. Hulnick and Oleg Kalugin, Stephen J. Spignesi, Joey Green, Laura Bush, Nadya Labi, Jill Perry (Caltech Media Relations), Robert W. Allen, Lorne Greene, and George Henry Moulds, Patric Hadenius, Betsy Hills Bush, Rhonda Hillbery, James Bamford, Don C. Johnson, Ellen Simon, Don Walsh, Bryan Curtis, Michael Holt, H.W. Corley, J. R. O’Neil, Michael Erard, Holbrook L. Horton, Lewis R. Aiken, Jean Kumagai, Jim DeBrosse, Colin Burke, Ron Knott, Gerald E. Bergum, David von Drehle, Layman E. Allen, Russell Ash, Joseph S. Madachy, Albert Frank, Mac Anderson, Rob Fess, Jerzy Luberda, Yaron Givli, Bill Corley, Miodrag Petkovic, Eugene Ehrlich, Albert Frank, Brian Schwartz, Chris Langan, Jeffry R. Fisher and Karen Ferrara, Nikos Lygeros, Gary Sockut, Grady Tower, Jim Ferry, Mike Hess, Sol Waters, Charles Petrizzi, Charles Tart, Robert Low, Miriam Berg, Hank Pfeffer, Celia Joslyn, James Randi, Darryl Miyaguchi, Paul Cooijmans, Bob Park, Celia Manolesco, Paul Maxim, Cyril Edwards, Anthony Robinson, Ludmilla Stukalina, Melih Yalcinelli, Robert Hannon, William Sharp, Alan Aax, Peter Schmies, H. Scott Morris, Pete Pomfrit, LeRoy Kottke, D.H. Ratcliffe, Clive Price/Mike Price/ M. C. Price, Norman Hale, Marcel Feenstra, Kevin L. Schwartz, Philip Bloom, Geraldine Brady, Anthony J. Bruni, Chris Cole, Robert Dick, George Dicks, Eric Erlandson, Marcel Feenstra, James D. Hajicek, Ron Hoeflin, Kjeld Hvatum, Johan Oldhoff, A. Palmer, Dr. P. A. Pornfrit, Carl Porchey, Keith Raniere, Steve Sweeney, S. Woolsey, Jeff Wright, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Jeffrey Wright, M.N. van der Riet, Ken Wood, Donald Scott, Marshall Fox, Daryl Inman, John Mathewson, Andrew Egendorf, Louis K. Acheson Jr., John McAdon, William H. Archer, H. Herbert Taylor, Johannes D. Veldhuis, H. W. “Bill” Corley, Arval Bohn, Donald E. Frank, Hughes Gervais, Dirk E. Skinner, Donald Scott, Ferris Alger, Carl J. Porchey, Cedric Stratton, ‘James Tetazoo,’ Phillip Bloom, Avrom A. Rosen, John Springfield, Stefan Giesecke, Ray Wise, Karl G. Wikman, Edgar M. Van Vleck, Avrom A. Rosen, William I. Hacker, William Sharp, Steve Hoberman, A. Palmer, Willy W. van Roosbroeck, Steve Sweeney, Peter Adrian Wone, William H. Archer, Jane Clifton, Bill Irvin, Grace LeMonds, Dean L. Moyer, Gina Kolata, Andy Soltis, Darlene Wade, Donald McFarlane/McFarlan, Roland S. Phelps, Robert D. Russell, Barry Kington, Eugene H. Primoff, Daniel L. Pratt, Marvin Lee, Gary H. Memovich, Joshua Taylor, Rush Eikine, Christine E. Splan, Uri Wilensky, Keith Andrew Tuson, Joseph O’Rourke, William Hacker, Leonard R. Weisberg, Sherry Haines, David W. Kelsey, Jane V. Clifton, Francis Simon, Ferris E. Alger, Laura van Arragon, Norris McWhirter, and others, probably, who I missed — with some as co-authors, article submitters, or letter writers to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic (working with the resources available). Also, some organizations republished or published materials in there, too.
37. Omega Society of Dr. Ronald K. Hoeflin
Omega Society’s listed members as follows: Adam Kisby, Angell O. de la Sierra, Brian M. Schwartz, Brian Wiksell, Dany Provost, David Michael Fabian, David Smith, John Fahy, Kemin Tsung, Patrick J. Maitland, Richard May, a.k.a. May-Tzu, Robert S. Munday, and Ken Shea.
38. Pi Society of Dr. Nikos Lygeros/Dr. Nik Lygeros
Unknown at this time.
5. Sigma to 7. Sigma
39. Mega International Society/Mega International of Dr. Gina Langan (formerly Gina LoSasso/Gina Losasso) and Christopher Langan/Chris Langan/Christopher Michael Langan
In former iterations, the stated board of directors have been Christopher M. Langan (Chairman), Gina Lynne LoSasso, Ph.D. (Executive Director), and Robert N. Seitz, Ph.D. (Grant Director); officers have been Christopher M. Langan (President), Gina Lynne LoSasso, Ph.D. (Vice President and Treasurer ), and Michael A. Corrado (Program Coordinator); volunteer staff have been Gina Lynne LoSasso, Ph.D. (Website Coordination/Graphic Design) and Kelly Self (Coordinator, Volunteer Services); Ultranet people have been Jo-Anne Sullivan (Executive Editor, Ubiquity), Nik Lygeros, Ph.D. (Membership Committee); Michael A. Corrado (Membership Committee), and Gina Lynne LoSasso, Ph.D. (Contributing Editor, Ubiquity). Others involved have been Margaret Cohn, Ph.D. (Dean Emeritus, Honors Program), Hugh Currie (Accountant, Bridge/Chess expert), James Harbeck, Ph.D. (Writer/Editor, Designer), Philip Hardwick (Philosopher), Mike Hess, M.B.A., M.A. (Marketing Research Executive), Kate Laverents, BA (Art, Literature, Child Development), Andrea Lobel (Freelance Writer), Nik Lygeros, Ph.D. (Mathematician), Juan D. Martinez, B.Sc. (Developmental Psychologist), Heather Preston, M.S. (Astrophysics Researcher/Lecturer), and Kerry Williams (Researcher). There were Foundation Fellows, Program Consultants, Mentors, and Benefactors. Also, there was the UltraBoard and the UltraChat. There was a BookSource grant program, NetHelp, Mega Foundation Challenge Grants, a documentary film project, the journal Ubiquity, and the Ultranet as the “Global Ultra-HiQ Network.”
40. OLYMPIQ Society of Dr. Evangelos Katsioulis
Presidents have been Evangelos Katsioulis and Thomas B. Its Vice presidents have been YoungHoon Bryan Kim, George Petasis, Jonas Högberg, and Jonathan Wai. Internet officers have been Evangelos Katsioulis and Jonas Högberg. Its membership officers have been Evangelos Katsioulis, Jonathan Wai, and Jan Willem Versluis.
The members include Dr. Evangelos G. Katsioulis, MD, MSc, PhD, Bart Miles, Laura N. Kochen, D.X.J., Christophe Dodos, Steve Schuessler, George Ch. Petasis, A.F., Jonas Högberg, Mari Takishita, J. W., Thomas B., Jan Willem Versluis, Alexander Prata Maluf, Dr. Christopher Philip Harding, Oliver Q., Wayne Zhang, Martin Tobias Lithner, Miguel Angel Soto-Miranda, M.D., Hever Horacio Arreola Gutierrez, Wang Peng, Takahiro Kitagawa, Andreas Andersson, Lee HanKyung, M.D., Julio Machado, Misaki Ota, Erik Hæreid, Santanu Sengupta, Qiao Hansheng, Dr. Benoit Desjardins, MD, PhD, Wen-Chin Sui, Yaron Mirelman, JMoriarty, Fan Yiwen, Zhibin Zhang (张智彬), Chen Anping, Dr. Yasunobu Egawa, Ph.D., Raymond Walbrecq, Junlong Li(李俊龙, Prof. Vernon M. Neppe MD, PhD, Nth Bar-Fields, Susumu Ota, Li Shimin, Marios Prodromou, Rickard Sagirbay, Dan Liu (刘丹), YoungHoon Bryan Kim (김영훈), W. C., Jo Christopher Montalban Resquites, Entemake Aman, Daniel Shea, Yaniv Hozez, Ζeu Ζoug(宗震), and Sio.
Its Subscribers are Gaetano Morelli, Anonymous O.S.2, Anonymous O.S.3, Yi Junho, Frederick Goertz, Iakovos Koukas, Anonymous OS.007, Altug Alkan, James McBeath, Anonymous O.S.10, Anonymous O.S.11, Nikolaos Katevas MDs, BSc, MSc, PhDc, Jose Gonzalez Molinero, Frank Aiello, Watcharaphol Chitvattanawong (วัชรพล ชิตวัฒนวงษ์), and Sandra Schlick.
41. PolymathIQ Society of Ron Altmann
Its website notes the Founder is Ronald Altmann, the full members (180 IQ) as Adam Kisby, Martin Tobias Lithner, and David Smith, prospective members (164 IQ) as Hever H. A. Gutierrez and Jose González Molinero, and subscribers (152 IQ) as Fernando Barbosa Neto and Juan González Liébana.
42. Sigma V Society of Hindemburg Melão
Members include Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Rauno Lindström, Peter David Bentley, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Guilherme Marques dos Santos Silva, and Lloyd King.
43. Ultima Society of Dr. Ivan Ivec
Unknown at this time.
44. GIGA Society of Paul Cooijmans
Its members include Andreas Gunnarsson, Thomas Wolf, Evangelos Katsioulis, Rick Rosner/Richard Rosner/Richard G. Rosner/Rick G. Rosner, Matthew Scillitani, Heinrich Siemens, Scott Ben Durgin/Scott Durgin, Dany Provost, Rolf Mifflin, Paul John — possibly others. Cooijmans serves as the “psychometitor,” since 1996.
45. Sigma VI Society of Hindemburg Melão
Its members and prospective members include Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf(Prospective member who is waiting for the new norm of the Sigma Test VI), and Peter David Bentley(Prospective member who is waiting for the new norm of the Sigma Test VI).
46. Grail Society of Paul Cooijmans
Unknown at this time.
47. Tera Society of R. Young
Unknown at this time.
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/03
The World Intelligence Network contains a reasonably long list of “active” high-IQ societies with a wide range of sigmas, titles, hyperlinks, founders, dates of founding, statistical rarities, listed per high-IQ society. The last of the first set of six articles, expanded from 4, examines the second pass of the 5 to 7 sigma high-IQ societies.
Duly note, as a background to the entire environs here, intelligence seems most reasonably measured and extrapolated by comprehensive mainstream IQ tests with an extension into a phenomenon entitled g or the general factor in intelligence, which seems strongly correlated with tests including the WAIS or the Stanford-Binet, or the RAPM, which produce reasonable scores on adults because the test scores seem more solid, less fluid as in children, with correlations with g as high as 0.80, on a correlation range of -1.00 to +1.00, on the verbal sections of tests. One of the best predictors of g.
Which is to state explicitly, the general factor intelligence becomes controversial outside of the field of psychology for socio-political reasons and inside of psychology more for empirical-theoretical or, perhaps, hypothetico-deductive, reasons, as well as interpretive ones, where the latter becomes more substantive, intriguing, and an ongoing piece of research and remains controversial inside and outside of the hallowed halls of academe for the aforementioned reasons, respectively.
In short, among those most qualified to provide a response, who understand the nuances, comprehend the larger image, and convey this to the public, the existence of general intelligence seems uncontroversial in the science of the factorizations to come to the general factor of intelligence, g. The debated question: What does this mean now? Hence, we come to the external socio-political controversies and the internal empirico-predictive controversies.
“…a hypothetical source of individual differences in general ability, which represents individuals’ abilities to perceive relationships and to derive conclusions from them. The general factor is said to be a basic ability that underlies the performance of different varieties of intellectual tasks, in contrast to specific factors,” the American Psychological Association states, “which are alleged each to be unique to a single task. Even theorists who posit multiple mental abilities have often suggested that a general factor may underlie these (correlated) mental abilities… [postulated in 1904 by Charles Spearman].”
The Association for Psychological Science, in “Cognitive Abilities Seem to Reinforce Each Other in Adolescence,” states:
One of the most striking findings in psychology is that almost all cognitive abilities are positively related – on average, people who are better at a skill like reasoning are generally also better at a skill like vocabulary. This fact allows scientists and educational practitioners to summarize people’s skills on a wide range of domains as one factor – often called ‘g’, for ‘general intelligence’. Despite this, the mechanisms underlying ‘g’ and its development remain somewhat mysterious.
“What this so-called ‘g-factor’ means is still very much up for debate,” explains researcher Rogier Kievit of the Cognition and Brain Science Unit at the University of Cambridge. “Is it a causal factor, an artefact of the way we create cognitive tests, the result of our educational environment, a consequence of genetics, an emergent phenomenon of a dynamic system or perhaps all of these things to varying degrees?”
In a new study, scientists from Cambridge, London, and Berlin led by Kievit directly compared different proposed explanations for the phenomenon of ‘g’ and how it develops over time. Data was used from a Wellcome-funded longitudinal cohort (NSPN), where 785 late adolescents, ages 14 to 24, were tested on two occasions approximately 1.5 years apart. They focused two subtests reflecting key domains of ‘g’, namely fluid reasoning (solving abstract puzzles) and vocabulary (knowing the definitions of words). Their findings are published in Psychological Science, a journal of the Association for Psychological Science.”
PsychologyWiki in “General intelligence factor” states:
Charles Spearman, an early psychometrician, found that schoolchildren’s grades across seemingly unrelated subjects were positively correlated, and proposed that these correlations reflected the influence of a dominant factor, which he termed g for “general” intelligence. He developed a model where all variation in intelligence test scores can be explained by two factors. The first is the factor specific to an individual mental task: the individual abilities that would make a person more skilled at one cognitive task than another. The second is g, a general factor that governs performance on all cognitive tasks.
The accumulation of cognitive testing data and improvements in analytical techniques have preserved g’s central role and led to the modern conception of g. A hierarchy of factors with g at its apex and group factors at successively lower levels, is espoused to be the most widely accepted model of cognitive ability. Other models have also been proposed, and significant controversy attends g and its alternatives.
Encyclopedia Britannica in “Human Intelligence” (by Robert J. Sternberg) states:
One of the earliest of the psychometric theories came from the British psychologist Charles E. Spearman (1863–1945), who published his first major article on intelligence in 1904. He noticed what may seem obvious now—that people who did well on one mental-ability test tended to do well on others, while people who performed poorly on one of them also tended to perform poorly on others. To identify the underlying sources of these performance differences, Spearman devised factor analysis, a statistical technique that examines patterns of individual differences in test scores. He concluded that just two kinds of factors underlie all individual differences in test scores. The first and more important factor, which he labeled the “general factor,” or g, pervades performance on all tasks requiring intelligence. In other words, regardless of the task, if it requires intelligence, it requires g. The second factor is specifically related to each particular test. For example, when someone takes a test of arithmetical reasoning, his performance on the test requires a general factor that is common to all tests (g) and a specific factor that is related to whatever mental operations are required for mathematical reasoning as distinct from other kinds of thinking. But what, exactly, is g? After all, giving something a name is not the same as understanding what it is. Spearman did not know exactly what the general factor was, but he proposed in 1927 that it might be something like “mental energy.”
The American psychologist L.L. Thurstone disagreed with Spearman’s theory, arguing instead that there were seven factors, which he identified as the “primary mental abilities.” These seven abilities, according to Thurstone, were verbal comprehension (as involved in the knowledge of vocabulary and in reading), verbal fluency (as involved in writing and in producing words), number (as involved in solving fairly simple numerical computation and arithmetical reasoning problems), spatial visualization (as involved in visualizing and manipulating objects, such as fitting a set of suitcases into an automobile trunk), inductive reasoning (as involved in completing a number series or in predicting the future on the basis of past experience), memory (as involved in recalling people’s names or faces, and perceptual speed (as involved in rapid proofreading to discover typographical errors in a text).
Although the debate between Spearman and Thurstone has remained unresolved, other psychologists—such as Canadian Philip E. Vernon and American Raymond B. Cattell—have suggested that both were right in some respects. Vernon and Cattell viewed intellectual abilities as hierarchical, with g, or general ability, located at the top of the hierarchy. But below g are levels of gradually narrowing abilities, ending with the specific abilities identified by Spearman. Cattell, for example, suggested in Abilities: Their Structure, Growth, and Action (1971) that general ability can be subdivided into two further kinds, “fluid” and “crystallized.” Fluid abilities are the reasoning and problem-solving abilities measured by tests such as analogies, classifications, and series completions. Crystallized abilities, which are thought to derive from fluid abilities, include vocabulary, general information, and knowledge about specific fields. The American psychologist John L. Horn suggested that crystallized abilities more or less increase over a person’s life span, whereas fluid abilities increase in earlier years and decrease in later ones.
As the British Psychological Association’s Alex Fradera, in “New cross-cultural analysis suggests that g or “general intelligence” is a human universal,” stated:
Thanks to work pioneered by Charles Spearman, we know that in Western populations performance on a range of mental tasks seems to reflect a more basic mental ability, a “general intelligence” or simply g.
You can’t see g – it’s a statistical reality more than anything else, but it’s very robust, and modern research suggests that the g factor accounts for roughly half the variability in performance within and between people on all kinds of mental tests. Being strong verbally doesn’t guarantee you will be mathematical too, but it tips the odds strongly in your favour…
…The analysis covered nearly 100 datasets from 31 cultures including Thailand, Uganda, Papau New Guinea, Guyana – from every inhabited continent and world region save Europe and Australia. The median sample size was 150, but due to some very large samples Warne and Burningham were working with 50,000 participants in all. They wanted to explore which cultures and which sets of tasks featured performance variation that could be reduced down to one factor akin to g, and which would firmly resist…
…Using Warne and Burningham’s rules, between three quarters and four-fifths of the datasets immediately yielded just one factor that explained variability in participants’ performance across different tests. In other cases, two underlying factors emerged, but these were similar enough to also end up reducing to one factor in a second round of analysis, saving one single exception.
Therefore, even with the marginal concern of some, or general interest (including myself), in these qualitative analyses, the societies exist for serious and for trivial reasons, while the fundamental basis behind them becomes substantive in psychology and in the empirics gathered for a significant amount of time by mostly honest, serious, and sincere researchers. If an individual dismisses the existence of g, probably, the conversations seems not worth it, except for education of the more ignorant interlocutor or comprehension of where some misunderstandings exist, as the grounds for empirical and serious discourse lose substance without an admission of the facts (see above statements, of which there remain countless others).
On intelligence alone, as a concept rather than a psychological construct, the American Psychological Association states:
Intelligence refers to intellectual functioning. Intelligence quotients, or IQ tests, compare your performance with other people your age who take the same test. These tests don’t measure all kinds of intelligence, however. For example, such tests can’t identify differences in social intelligence, the expertise people bring to their interactions with others. There are also generational differences in the population as a whole. Better nutrition, more education and other factors have resulted in IQ improvements for each generation.
It’s controversial because everyone reveres or envies intelligence in others, and assume the higher levels of it in themselves. To the main dish today, and to repeat, as before, the Founder and President of the World Intelligence Network is the ubiquitous psychiatrist Dr. Evangelos Katsioulis and the Dubai giftedness advocate Manahel Thabet (who taught me the correct image, function, and title of an “astrolabe” years ago – thank you). Its flagship publication is Phenomenon with co-editors Graham Powell and Krystal Volney.
The first pass process uses the links given on the World Intelligence Network website. The second pass or review uses search engines. A third review would incorporate more substantive measures of investigation. This is the second review of sigmas 5 to 7:
At 5 sigma, the “Mega Foundation Society” should be the Mega Foundation[1] of Gina LoSasso (Dr. Gina Langan) and Christopher Langan/Chris Langan/Christopher Michael Langan. It contains the Ultranet. It used to host Ubiquity, a journal, and the Telemach Network for gifted youth. Its first pass links to a dead Facebook link. On a second pass, it has off-loaded to Patreon for the virtuous aim of the support of the severely gifted and their ideas. It is alive and functional on second pass. The OlympIQ Society of Evangelos Katsioulis connects to an internal World Intelligence Network website. It is alive and functional on first pass and second pass. The presidents have been Evangelos Katsioulis and Thomas B.; the vice presidents have been YoungHoon Bryan Kim/YoungHoon Kim/Bryan Kim, George Petasis, Jonas Högberg, and Jonathan Wai; the internet officers have been Evangelos Katsioulis and Jonas Högberg; the membership officers have been Evangelos Katsioulis, Jonathan Wai, and Jan Willem Versluis.[2] The Pars Society of Baran Yönter looks dead on the first pass. On the second pass, the society is defunct. However, its old website stated:
The Society
The Pars Society was founded in 2002 by Baran Yönter as a High Intelligence Society. Main goal of the Society is to provide a private, intellectual and peaceful cyberspace among its members. Pars Society offers an absolute liberty of speech, and encourages exchange of ideas and projects. According to our International Membership Structure, our exceptionally gifted Members represent more than 17 countries in Americas, Europe, Asia and Australia. Members of The Pars Society have a broad spectrum of educational and professional backgrounds. Common properties of The Society can be summarized as giftedness, kindness and the enthusiasm of cooperation and dialouge among every other Society in HIQ Land. Pars proudly lodges Founders and Directors of more than 20 High IQ Societies and warmly welcomes everyone who wish to cooperate.
The word “Pars” is the name of The Anatolian Leopard panthera pardus tulliana, which is known for its Power and Rarity. Pars symbolises BrainPower and Rarity of our Members…
…Membership
Founders and Presidents of recognised High IQ Societies are welcomed as Honorary Members. Individuals with a proof of their intelligence level at or above +5 standard deviations can apply for Membership. For Application Form and further information about admission procedure, please send a message to: admin+theparssociety.org and introduce yourself.
Acceptable Tests for Admission
Wechsler Adult Intelligence Scale (WAIS-IV), Fourth Edition, 2008
Wechsler Adult Intelligence Scale (WAIS-III), Third Edition, 1997
Stanford-Binet Intelligence Scales (SB5), Fifth Edition, 2003
Stanford-Binet Intelligence Scales (SB4), Fourth Edition, 1986
916 by Laurent Dubiois, Ph.D., 2001
G-Test by Nik Lygeros, Ph.D., 1999
The Sigma Test by Hindemburg Melao Jr
It had a recognizable membership[3]. PolymathIQ Society of Ron Altmann seems defunct on the first pass. On the second pass, we have a functional website with individual names listed. It is not defunct on the second review. Its website notes the Founder is Ronald Altmann, the full members (180 IQ) as Adam Kisby, Martin Tobias Lithner, and David Smith, prospective members (164 IQ) as Hever H. A. Gutierrez and Jose González Molinero, and subscribers (152 IQ) as Fernando Barbosa Neto and Juan González Liébana. Its website states:
Polymathiq Society
The Polymathiq Society was founded by Ronald Altmann in 2009. Polymathiq stands as one of the most exclusive high-IQ societies in existence. Its purpose is to identify and gather living polymaths with profound intellectual ability. Membership requires: (1.) an IQ at or above 180 IQ (SD=16), corresponding to a theoretical rarity of 1 in 3,500,000; plus, (2.) polymathic learning, as defined by expertise across a wide range of disciplines. As of February 25, 2011, only three individuals have met both of these rigorous requirements. Membership in the Polymathiq Society is free for all who qualify.
Marcus Tullius Cicero was a Roman philosopher, statesman, lawyer, political theorist, and Roman constitutionalist – a true polymath. He came from a wealthy municipal family of the equestrian order, and is widely considered one of Rome’s greatest orators and prose stylists…
…Qualification
1. Score report documenting qualifying IQ.*
Cattell Culture
Fair III (A+B) by Raymond Cattell: Score 98/100
Stanford Binet V/VI by Alfred Binet: 180 IQ (SD=16)
WAIS-R/WAIS-III/WAIS-IV by David Wechsler: 175 IQ (SD=15)
Bonnardel BLS4-2T by R. Bonnardel: Score 30/30 (ceiling)
Test For Genius by Paul Cooijmans: 175 IQ (SD=15)
916 by Laurent Dubois: 180 IQ (SD=16)
*This list does not necessarily reflect all of the currently accepted tests.
2. Portfolio evidencing polymathic learning.
a. Five examples of original
theories, representing distinct disciplines
b. Two examples of original artistic, poetic, and/or musical compositions
3. Biographical information.
Full Name:
Date of Birth:
Country:
Occupation:
High-IQ Society Memberships:
Biography (>300 words in *.pdf):
To apply for membership, send all of the above data to:
ronaldaltmann@yahoo.com
The Sigma V Society of Hindemburg Melão/Hindemburg Melao seems online. Unsure as to the level of activity, its members include Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Rauno Lindström, Peter David Bentley, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Guilherme Marques dos Santos Silva, and Lloyd King. The Unicorn Society of Hindemburg Melão appears online. It looks inactive on second pass.
At 5.33 sigma, the Ultima Society of Ivan Ivec seems defunct on the first pass. On second pass, it seems active with a rich number of links to texts, norm statistics, and more. The main website for Ivec states:
High Range IQ Tests – Difficult IQ Tests
Dear visitors!
This website is mainly devoted to measuring very high intelligence by means of untimed high
range IQ tests. Besides my tests, you will find tests by other authors who
influenced my work in this way or another: Mislav Predavec, Paul Cooijmans,
Jason Betts, Theodosis Prousalis, and some others. Of course, I do not
guarantee the quality of all those tests. The quality analysis of my tests can
be found at http://ivec.ultimaiq.net/quality.htm.
I’ll also try to promote good and free IQ tests,
to offer some of them, and to offer IVIQ puzzle competition.
The average IQ is 100 and high range
IQ tests mainly measure IQ from 120 up to 190. Only one out of 30,000 people
possesses IQ 160 or above, and so scores on that level are very rare. Most of
the tests are either spatial, numerical or verbal. Possible answers are mainly
not given, and you must find the most logical missing elements.
The website also offers five IQ
societies. Grand IQ Society gathers individuals with IQ in
the range from 130 to 169, and you need at least one score on 170+ level to
join more elite Ultima IQ Society. If you have good
scores on different kind of tests, you’ll probably want to join Intruellect IQ Society or Universal
Genius Society, while Real IQ Society will give you a deep
confirmation of your performances.
World Famous IQ Scores link
gives you quick insight into some of the best IQ scores on my and many other IQ
tests. I also try to maintain the list of favorite IQ tests,
collecting your votes.
Religion – Art
However, I’m
not interested only in IQ tests and mathematics, which is my profession. I
believe in God and try to live my faith. As I’m pretty bad theologician,
under Religion link
I’ll only try to help people in need. I pray God to give me enough humbleness
to maintain this site in the productive way. Finally, under Steven Fell’s Art link
I’ll promote one American artist, who did my portrait for this website.
Sincerely,
Ivan Ivec
It’s hard to read where the society ends and the personal webpage begins. They seem merged in some manner. Nonetheless, given the extensive coverage on the site, no doubt, it’s active to some degree, not defunct, though conflated in purposes with individual or personal endeavours of Ivec. Ivec has some YouTube videos, too, now.
At 6 sigma, the Giga Society of Paul Cooijmans seems highly functional on the first pass and the second pass. Its website states:
Introduction
Membership of the Giga Society is ideally open to anyone outscoring .999999999 of the adult population on at least one of the accepted tests. This means that in theory one in a billion individuals can qualify. Please do not confuse this criterion with popularly published scores on childhood tests (which are mental/biological age ratio I.Q.’s that are not comparable with deviation I.Q.’s and tend to be much higher), estimated I.Q.’s of famous people, or self-claimed I.Q.’s of megalomaniacs. You can not join by simply listing your real-life achievements, diplomas and the like, even though you are, of course, of greater value to society because of those than you would be because of a high test score.
Main goal of the Giga Society is to further the establishment of mental ability test norms in the very high range. This is done by recognizing high-scoring candidates for their effort in taking the tests (not for being intelligent), Giga Society membership being one of the incentives for test-taking. Into the bargain, this also promotes the general goals of high-range I.Q. testing, as well as the study of creativity and genius in terms of personality features. Inspired by the prospect of membership, many take the tests, thus bringing in much research data. This is explained so explicitly in this paragraph because experience has shown that some otherwise misunderstand the nature of the society, and mistake it for a cult of megalomania.
The society was founded in 1996 by Paul Cooijmans, who has served as its Psychometitor since, and has a journal named Nemesis which appears after every enrolment, the first of which occurred in 1999. The Giga Society is not a member of any networks or umbrella societies other than GliaWeb.
Warning
It has been known to occur that social media “groups” started by impostors made unauthorized use of the name “Giga Society” or some variant or misspelling thereof. Such groups are not affiliated with the Giga Society, and membership in them under no circumstance entitles one to call oneself a member of the Giga Society. Contact the society’s Psychometitor to verify whether any particular group is bona fide.
Its members include Andreas Gunnarsson, Thomas Wolf, Evangelos Katsioulis, Rick Rosner/Richard Rosner/Richard G. Rosner/Rick G. Rosner, Matthew Scillitani, Heinrich Siemens, Scott Ben Durgin/Scott Durgin, Dany Provost, Rolf Mifflin, Paul John – possibly others. Cooijmans serves as the “psychometitor,” since 1996. The Nano Society of Ivan Ivec seems defunct on first pass leading to a dead website. On second pass, an article by Scott G. Halford noted the only member, circa 2009, of the Nano Society was Mislav Predavec. It seems defunct. The Sigma VI Society of Hindemburg Melão seems online. The activity level appears low or static. Its members and prospective members include Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf (Prospective member who is waiting for the new norm of the Sigma Test VI), and Peter David Bentley (Prospective member who is waiting for the new norm of the Sigma Test VI).
At 6.27 sigma, the One in Five Society of Huck Nembelton leads to a dead website and seems dead on the first pass. Its old website, on second pass, stated:
There are more than 60 High IQ societies listed on the www.iqtest.sk IQ Test site!
These include Mensa, Asnem, Triple Nines, Grail, The Prometheus Society, the Mega Society, the Sigma Society, etc.
Asnem is the only one of the 60 that lists “NONE” under the Other acceptable test category
If you want to get into Asnem, You’ve got to have what it takes!
Even so, there is a society that’s above Asnem….
“The One in Five society, commonly called….”
“1”
Membership is limited to the “one” smartest person in 5 Billion!
And, for all we know, it might be you!
The One in Five society was envisioned by Huck Nembelton
when he heard about Paul Cooijman’s Giga Society.
Cooijman defines society as a group with one or more members,
claiming to be the most exclusive High IQ group in the world.
The Gigas are people who have scored in the One in a Billion IQ range (195 IQ)
and presently have 5 members, all of whom just happen to live in the United States and Europe.
Where about 90% of the worlds population does not happen to live!
Huck, as smart as he is, suggested that we start a “One in Five Billion group”
and that the smartest person in 5 Billion would be the only member, and get “The Card”.
(This person, of course would be the smartest person in the world)
As long as the worlds population stays under 10 Billion, there can only be one member.
This would mean that the member would be… I don’t know what it means.
Anyway, if you are the one, please submit proof, “The Card” will then be sent to you!
(“The Card” hermetically sealed in pure Lucite will be valid until around 2065*)
A “The Card” advantage: Whether you leave home with or without it wont make any difference!
*The worlds population, depending on wars, famine, asteroids, acts of God, etc., will exceed 10 Billion by 2065.
and “One in Five” could have 2 members thereby becoming null and void!
At that time, the “One in Ten” group will pick up the torch, and “One in Five” will come to an end!
As always, in the event of a tie, the judges, Huck & Reggie’s, decision is final!
The inspiration, in essence, came from the Giga Society of Paul Cooijmans. On second pass, the One in Five Society is defunct. The Universal Genius Society (UNIGEG) of Brennan Martin leads to a dead link and appears defunct on first pass. It claimed membership under the umbrella organization “RAINBOW BRIDGE.” Its image design on the page was designed by Papageorgiou Pantelis in 2008. Its website stated:
DO YOU
QUALIFY
FOR
THE
UNIGEG?
Be part
of the 0.00000000015% group.
(not
affiliated with Giga or
the Mega)
Official Membership Titles
Universal Genius (UG)
—> IQ 200+ (16sd); UNIGEG member.
UNIGEG
World I.Q. Champion
—> Highest current cumulated IQ scores overall rating on FIVE
of its accepted entrance tests (mean average) by a member.
UNIGEG World I.Q. Record
Holder
—> Highest current IQ
test score by member on ONE of its accepted entrance tests. TOP
RANKING member by test performance on a single test (not averaged).
Non-Membership Titles
RESULTS: UNIGEG World I.Q. Championship 2010 (Spatial)
Download test –> Human Intelligence Test
UNIGEG Q*E*D* TOOLS FOR MENTAL ABILITY
UNIGEG will grant the title of Universal
Genius for any disclosed I.Q. test score
SUPER INTELLIGENCE or SUPER PSI application
listed below and verified at or succeeding the level of:
200
(16=sd) or 194 (15=sd).
~*~ 99.99999998 or σ 6.27 ~*~
This is an award achievable by approximately 1 in 6’500’000’000 of the
unselected HU-MAN adult population living on this dimensional plane
(vibrational level); an estimated 1 person…
…Currently
there is 1 member!
Universal Genius Guild member is conferred with the official title and prestige
of
Universal
Genius which he is known by.
E.g.
Universal Genius John Doe, or abbreviated, John Doe U.G..
UNIGEG will confirm accredited use of this title in diploma and verification
letter documentation.
The Universal Genius is at the 100% mind usage level; at the modern summit of
HU-MAN cognitive processes evolution representing a kind of “divine
perfection”. Who has died and become reborn again an ascended being.
In other
words, who has arisen from the ashes and become a god!
[1]
There is NO SUBSCRIBER MEMBER option offered as the society’s aim concerning
intelligence qualification is the out-and-out dimension of quality above quantity.
For this
reason membership fees are negligible.
[2]
There is NO HONORARY MEMBER option offered as the existing standards with
meeting the quality criterion
named above is solely counted by the candidate’s benchmark intelligence
performance under the organisation’s strict internal parameters, and not via
externally existing mediums; i.e., other websites, real-world achievements, and
the like.
This is
not a vanity organisation!
These features set a whole new “standard” for the existing (very more
popular and very less qualitative) International High I.Q. Societies’ to
follow…
…The
World’s Most Exclusive High I.Q. Society.
Selecting at the highly experimental and controversial level of
1 out of 6.5 billion people on Earth.
UNIVERSAL GENIUS TITLE
UNIGEG is the first official granting world accreditation body of the most
avant-garde designation in intelligence:
Universal Genius.
FOUNDER
Brennan Martin (COMiQ) :: A professional psychic from New Zealand,
conceived of the UNIGEG concept sometime in 2002-2003 while still a teenager.
Although it wasn’t until several years later on November-6-2009 that
UNIGEG made an official presence on the internet.
PURPOSE
UNIGEG primarily exists to recognise and honour in concrete historical
testimony and importance, the mental abilities collective of the greatest mind
potential to have ever lived on Gaia in grace, the cosmic planet being Earth –
BIG MOTHER – within 3rd dimensional density parameters, uniquely qualified
through one of a selection of cutting-edge 21st century high-range intelligence
detection tools.
On second pass, it appears defunct.
At 6.66 sigma, the Grail Society of Paul Cooijmans appears functional and inactive with a website on the first pass. On second pass, the same website, it states:
Goals
A goal of this society is to acknowledge you are the most intelligent person ever on Earth. The word “Grail” symbolizes the concept of g or “general intelligence”, defined as the common factor in mental ability test score variance, personified in you. In the process of qualifying, you will contribute to the higher goal of enabling the norming of the very highest score levels on I.Q. tests for the high range.
Qualification
Since it is estimated that roughly a hundred billion of the species Homo sapiens have lived until now, the ideal admission level is an I.Q. test score reached by one in a hundred billion persons, which theoretically takes place about 6.7 standard deviations above the mean, so around I.Q. 200 when the standard deviation (σ) is set at 15.
For several reasons this value can not be correct; for instance, the mean and σ of the group of all humans that have lived will not be the same as those of the current adult Western population to which our norms refer; projected onto today’s I.Q. scale, the level of 1 in 100 billion Homo sapiens is logically somewhat below 200 but higher than 190. And a normal distribution of that total group may be incompatible with normal distributions with different means and σs of the subgroups that comprise it, such as sexes, historical eras, subspecies, or peoples (although on the other hand, amalgams of normal distributions do tend toward normality themselves). And an actual distribution is never exactly “normal”, let alone at such an extreme distance from the mean (actually it can on good grounds only be expected to approximate normality within plus or minus about 2 σ from the mean). So that is why the admission level is called “ideal”.
For reasons of simplicity and symbolism though, a straightforward “.99999999999” or “1-10-11” will suffice to become the Grail Society’s member. Qualifying tests: all of the tests by Paul Cooijmans with norms at or above that level, as well as a score on the (free of charge) Test for extrasensory perception exceeding or equal to a probability of 1 in 1011.
It looks non-defunct and active as with the other societies of Cooijmans.
At 7 sigma, the Tera Society of R. Young of New Zealand on the first pass contains an active, functional website, i.e., seems non-defunct. Its website states:
The Tera Society was founded by Roddy Young in 2009. The pico Society, founded by The same person, was incorporated into the new over all platform of humans’ ever conceived and those with IQ scores on the One in one trillion range as out layers on the left and right of the bell curve were acted for (IQ 200-201 SD15 and IQ 0-1 SD 15) or more or less were invited to join. (The Genotype qualifying score was subsequently raised higher than the current phenotype high Ceiling tests; official scoring of the Tera/pico tests started developing at the end of 2009, after the test was composed to address the alleles and gene loci available in the human genome for high IQ ). A number of different tests are developing with the mapping of the human genome and during the first few years of Tera’s existence the membership was antidotal. Later, the Tera/pico test was expanded to one in 10 trillion and one in 100 trillion as future conceptions were projected out into the coming 500,000 years and Roddy Young’s Tera Test became the sole official entrance tests, awaiting vote of the membership. Later, The Young pico Test was added. (The Tera and pico tests have not been compromised, so scores after 2009 are currently accepted; the Tera test and and pico test cutoff is now 1 in 1.0 * 10^12—but either the 1 in 1.0 * 10^13 cutoff or the cutoff 1 in 1.0 * 10^14 tests will maintain the same premise, as they are extrapolatable to 1 in 1.0 * 10^15 and 1 in 1.0 * 10^16 )
Tera publishes an irregularly-timed journal. The society also has a (low-traffic) members-only e-mail list. Tera members, please contact the Editor to be added to the list.
For more background on Tera, please refer to Darryl Miyaguchi‘s ―A Short (and Bloody) History of the High-IQ Societies‖—(it’s not yet included but follows a polemic tradition.)
The society appears functional and active, even with a music video of Kevin Langdon. For some of the other analyses, please see the articles here, links are active below:
A Review of the World Intelligence Network Sigma 1.33-3.07 Societies
World Intelligence Network Sigma 1.33-3.07 Societies “Second Pass”
The World Intelligence Network 3.13-4.8 Sigma Societies First Review
Second Pass of the World Intelligence Network 3.13-4.8 Sigma Societies
First Pass of the World Intelligence Network 5 to 7 Sigma Societies
“World Intelligence Network Sigma 1.33-3.07 Societies “Second Pass”” concluded, “Thus, we can consider first pass defunct and second pass defunct 21 societies of 45 between sigmas 1.33 and 3.07 of the World Intelligence Network with 9 of 45 in an apparent paralytic state, while 15 have a range of functionality, activity, i.e., non-defunct status based on first pass and second pass review. Even with those 15, some may, in fact, have an online listing while being truly defunct if a more robust and comprehensive third pass analysis went forth.” Which is to state, 84 minus 45 equal 39, so 39 of the high-IQ societies existed between sigma 3.13 and 7.
Between 3.13 and 4.8 sigma, the societies included Ludomind Society, SesquIQ Society, ISI-Society, Smart People Society, Epida Society, sinApsa Society, SPIQR Society, Coeus Society, Hall Of The Ancients (HOTA), Vertex Society, Camp Archimedes Society, Epimetheus Society, Ergo Society, HELLIQ Society, Prometheus Society, Sigma IV Society, Tetra Society, Platinum Society, Eximia Society, UltraNet Society/Ultranet, GenerIQ Society, Incognia Society, Mega Society, Omega Society, and Pi Society, comprising an additional 25 societies bringing the total from sigma 1.33 to 4.8 to 70 high-IQ societies.
Between 5 and 7 sigma, the societies included Mega International Society/Mega International, OLYMPIQ Society, Pars Society, PolymathIQ Society, Sigma V Society, Unicorn Society, Ultima Society, GIGA Society, Nano Society, Sigma VI Society, One in Five Society, Universal Genius Society (UNIGEG), Grail Society, and Tera Society, comprising 14 high-IQ societies. An interesting, though a reasonable, trend comes from the decreasing numbers of high-IQ societies at each of the three defined strata – 1.33 to 3.07 sigma, 3.13 to 4.8 sigma, and 5 to 7 sigma.
For the high-IQ societies between 3.13 and 4.8 sigma, there are 11 defunct societies and 14 non-defunct societies. The defunct societies as follows: Ludomind Society, SesquIQ Society, Smart People Society, sinApsa Society, Coeus Society, Hall Of The Ancients (HOTA), Camp Archimedes Society, Ergo Society, Platinum Society, Eximia Society, and Incognia Society. The 14 non-defunct societies are ISI-Society, Epida Society, SPIQR Society, Vertex Society, Camp Archimedes Society, Epimetheus Society, HELLIQ Society, Prometheus Society, Sigma IV Society, Tetra Society, UltraNet Society/Ultranet, GenerIQ Society, Mega Society, Omega Society, and Pi Society. This makes for 15 of 45 non-defunct societies from sigma 1.33 to 3.07 and 14 of 25 non-defunct societies from sigma 3.07 to 4.8 for 29 of 70 high-IQ societies as non-defunct with various levels of activity, where 9 appear outright paralytic, for 38 as non-defunct.
For the high-IQ societies from sigma 5 to 7, the non-defunct societies comprise 9 of the 14 high-IQ societies with 5 as defunct in stature. The non-defunct societies include Mega International Society/Mega International, OLYMPIQ Society, PolymathIQ Society, Sigma V Society, Ultima Society, GIGA Society, Sigma VI Society, Grail Society, and Tera Society. The defunct societies include Pars Society, Unicorn Society, Nano Society, One in Five Society, and Universal Genius Society (UNIGEG). Some societies, naturally, such as Grail Society or Tera Society will be low in active status if not outright paralytic. One reason for the messiness of some of the presentation of the content is managing more of a graveyard than a pond of fish.
From sigmas 1.33 to 7, we come to 24 non-defunct high-IQ societies between 1.33 and 3.07 sigma, 14 non-defunct high-IQ societies between 3.13 and 4.8 sigma, and 9 non-defunct high-IQ societies between 5 and 7 sigma, for a total of 47 non-defunct high-IQ societies with wide variation in longevity and activity, where some even exist in limbo or in a paralytic state. So, the strata numbers should be 45 for the first, 25 for the second, 14 for the last, as follows, in the original 84 “active” societies listed for the World Intelligence Network:
1.33 Sigma to 3.07 Sigma
4. International High IQ Society
6. Society for Intellectually Gifted Individuals with Disabilities
8. Alta Capacidad Hispana (ACH)
11. BPIQ Society
16. Ingenium Society
17. IQUAL Society
18. Mensa Society
20. Sigma II Society
21. Chorium Society
23. Intertel Society
24. Mind Society
25. Top One Percent Society (TOPS)
26. UNIQ Society
27. Colloquy Society
28. Poetic Genius Society (PGS)
29. HispanIQ International Society (HIS)
30. Infinity International Society (IIS)
32. EpIQ Society
33. ExactIQ Society
34. Neurocubo
36. CIVIQ Society
38. Genius Society
39. Glia Society
40. International Society for Philosophical Enquiries (ISPE)
42. LogIQ Society
43. Milenija Society
3.13 Sigma to 4.8 Sigma
46. Ludomind Society
47. SesquIQ Society
48. ISI-Society
50. Epida Society
51. sinApsa Society
52. SPIQR Society
53. Coeus Society
54. Hall Of The Ancients (HOTA)
55. Vertex Society
58. Ergo Society
59. HELLIQ Society
61. Sigma IV Society
62. Tetra Society
63. Platinum Society
64. Eximia Society
65. UltraNet Society
66. GenerIQ Society
67. Incognia Society
68. Mega Society
69. Omega Society
70. Pi Society
5 Sigma to 7 Sigma
71. Mega International Society
72. OLYMPIQ Society
73. Pars Society
75. Sigma V Society
76. Unicorn Society
77. Ultima Society
78. GIGA Society
79. Nano Society
80. Sigma VI Society
82. Universal Genius Society (UNIGEG)
83. Grail Society
84. Tera Society
If we parse the non-defunct from the total list, we can produce the non-defunct society listing, as follows:
1.33 Sigma to 3.07 Sigma
- The Cogito Society
- The International High IQ Society of Nathan Haselbauer
- The Deep Brain Society of Anna Maria Santoro and Vincenzo D’Onofrio
- Mensa Society of Lancelot Ware and Roland Berrill
- The High Potentials Society of Max Tiefenbacher
- Intertel of Ralph Haines
- The Top One Percent Society (TOPS) of Ronald K. Hoeflin
- The Colloquy Society of Julia Cachia
- The CIVIQ Society of Evangelos Katsioulis
- The Glia Society of Paul Cooijmans
- International Society for Philosophical Enquiries/International Society for Philosophical Inquiry (ISPE) of Christopher Harding
- The Triple Nine Society (TNS) of Richard Canty, Ronald Hoeflin, Ronald Penner, Edgar Van Vleck, and Kevin Langdon
- The AtlantIQ Society of Beatrice Rescazzi and Moreno Casalegno
- The EpIQ Society of Chris Chsioufis
- The IQuadrivium Society of Karyn S. Huntting
- The Society for Intellectually Gifted Individuals with Disabilities of Nathaniel David Durham/Nate Durham with assistant Lyla Durham
- The Encefálica Society of Luis Enrique Pérez Ostoa
- The Greatest Minds Society of Roberto A. Rodriguez Cruz
- The Mysterium Society of Greg A. Grove
- The Sigma II Society of Hindemburg Melão
- The Mind Society of Hernan R. Chang
- The Infinity International Society (IIS) of Jeffrey Osgood
- The Sigma III Society of Hindemburg Melão
- The Milenija Society of Ivan Ivec and Mislav Predavec
3.13 Sigma to 4.8 Sigma
- ISI-Society of Jonathan Wai
- Epida Society of Fernando Barbosa Neto
- SPIQR Society of Marco Ripà
- Vertex Society of Stevan M. Damjanovic
- Epimetheus Society of Ronald K. Hoeflin
- HELLIQ Society of Evangelos Katsioulis
- Prometheus Society of Ronald K. Hoeflin
- Sigma IV Society of Hindemburg Melão
- Tetra Society of Mislav Predavec
- UltraNet Society/Ultranet of Dr. Gina Langan and Christopher Langan
- GenerIQ Society of Mislav Predavec
- Mega Society of Ronald K. Hoeflin
- Omega Society of Ronald K. Hoeflin
- Pi Society of Nikos Lygeros/Nik Lygeros
5 Sigma to 7 Sigma
- Mega International Society/Mega International of Dr. Gina Langan and Christopher Langan
- OLYMPIQ Society of Evangelos Katsioulis
- PolymathIQ Society of Ron Altmann
- Sigma V Society of Hindemburg Melão
- Ultima Society of Ivan Ivec
- GIGA Society of Paul Cooijmans
- Sigma VI Society of Hindemburg Melão
- Grail Society of Paul Cooijmans
- Tera Society of R. Young
Given the above, we can provide an updated and more accurate listing of the non-defunct high-IQ societies from the “active” 84 high-IQ societies listed by the World Intelligence Network with a novel listing of 47 high-IQ societies with a more modest non-defunct statement of status while providing a footnote of the wide range of the level of activity of the high-IQ societies. Unfortunately, this matches a widespread trend of paralysis or death for a number of high-IQ societies. Addendum I and Addendum II will cover the World Intelligence Network listing as a whole in terms of membership – the who, while Addendum III will provide the accepted tests for the non-defunct societies.
[1] In former iterations, the stated board of directors have been Christopher M. Langan (Chairman), Gina Lynne LoSasso, Ph.D. (Executive Director), and Robert N. Seitz, Ph.D. (Grant Director); officers have been Christopher M. Langan (President), Gina Lynne LoSasso, Ph.D. (Vice President and Treasurer ), and Michael A. Corrado (Program Coordinator); volunteer staff have been Gina Lynne LoSasso, Ph.D. (Website Coordination/Graphic Design) and Kelly Self (Coordinator, Volunteer Services); Ultranet people have been Jo-Anne Sullivan (Executive Editor, Ubiquity), Nik Lygeros, Ph.D. (Membership Committee); Michael A. Corrado (Membership Committee), and Gina Lynne LoSasso, Ph.D. (Contributing Editor, Ubiquity). Others involved have been Margaret Cohn, Ph.D. (Dean Emeritus, Honors Program), Hugh Currie (Accountant, Bridge/Chess expert), James Harbeck, Ph.D. (Writer/Editor, Designer), Philip Hardwick (Philosopher), Mike Hess, M.B.A., M.A. (Marketing Research Executive), Kate Laverents, BA (Art, Literature, Child Development), Andrea Lobel (Freelance Writer), Nik Lygeros, Ph.D. (Mathematician), Juan D. Martinez, B.Sc. (Developmental Psychologist), Heather Preston, M.S. (Astrophysics Researcher/Lecturer), and Kerry Williams (Researcher). There were Foundation Fellows, Program Consultants, Mentors, and Benefactors. Also, there was the UltraBoard and the UltraChat. There was a BookSource grant program, NetHelp, Mega Foundation Challenge Grants, a documentary film project, the journal Ubiquity, and the Ultranet as the “Global Ultra-HiQ Network.”
[2] The members include Dr. Evangelos G. Katsioulis, MD, MSc, PhD, Bart Miles, Laura N. Kochen, D.X.J., Christophe Dodos, Steve Schuessler, George Ch. Petasis, A.F., Jonas Högberg, Mari Takishita, J. W., Thomas B., Jan Willem Versluis, Alexander Prata Maluf, Dr. Christopher Philip Harding, Oliver Q., Wayne Zhang, Martin Tobias Lithner, Miguel Angel Soto-Miranda, M.D., Hever Horacio Arreola Gutierrez, Wang Peng, Takahiro Kitagawa, Andreas Andersson, Lee HanKyung, M.D., Julio Machado, Misaki Ota, Erik Hæreid, Santanu Sengupta, Qiao Hansheng, Dr. Benoit Desjardins, MD, PhD, Wen-Chin Sui, Yaron Mirelman, JMoriarty, Fan Yiwen, Zhibin Zhang (张智彬), Chen Anping, Dr. Yasunobu Egawa, Ph.D., Raymond Walbrecq, Junlong Li(李俊龙, Prof. Vernon M. Neppe MD, PhD, Nth Bar-Fields, Susumu Ota, Li Shimin, Marios Prodromou, Rickard Sagirbay, Dan Liu (刘丹), YoungHoon Bryan Kim (김영훈), W. C., Jo Christopher Montalban Resquites, Entemake Aman, Daniel Shea, Yaniv Hozez, Ζeu Ζoug(宗震), and Sio.
Its Subscribers are Gaetano Morelli, Anonymous O.S.2, Anonymous O.S.3, Yi Junho, Frederick Goertz, Iakovos Koukas, Anonymous OS.007, Altug Alkan, James McBeath, Anonymous O.S.10, Anonymous O.S.11, Nikolaos Katevas MDs, BSc, MSc, PhDc, Jose Gonzalez Molinero, Frank Aiello, Watcharaphol Chitvattanawong (วัชรพล ชิตวัฒนวงษ์), and Sandra Schlick.
[3] Its possible membership included Ahmet Cetinbudaklar, Albert Frank, Alexandre Prat Maluf, Baran Yönter, Barry C. Howard, Carlos Paula Simoes, Chris Ksioufis, David Udbjorg, Evangelos G. Katsioulis, Georgios Ch. Petasis, Greg Grove, Hindemburg Melao JR, Jonas Högberg, Jonathan Wai, Julie Tribes, Laurent Dubois, Maria Claudia Faverio, Max Tiefenbacher, Nikos Lygeros, Paul Laurent, Robert Brizel, Owen Cosby, Stefan Radovanovich, Stevan M. Damjanovic, Steve Schuessler, Thomas Baumer, Thomas Ossel, Thomas Wolf, and Torbjorn Brenna.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen and Rick Rosner
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/02
Rick Rosner: Good cop, bad cop refers to two cops. Someone is in an interrogation room. Bad Cop steps in, rattles the chair, pushes him up against the wall, and says, ‘We’re going to take you down. We’re going to take you whole family down.” He tries to scare the shit out of the suspect.
Good Cop comes in and says, “Jerry, Jerry! Get a Coke.” Jerry leaves, Bad Cop. Tom says, “He’s a hot head. He’s got stuff going on at home. I’ll keep him away from you. Just, you and me talk, do you want a beverage, a cigarette?” So, Bad Cop tenderizes the suspect. Good Cop comes in and makes friends.
This was, I guess, an established interrogation technique. Except now, everyone knows about it, because it has been on every cop show ever, for decades. However, given the current context, when you think of a bad cop, you don’t think of a Jerry who rattles the chair in the interrogation room.
You think of the asshole who stood on George Floyd’s neck for almost 9 minutes.
Scott Douglas Jacobsen: Those are good points. However, we have been doing these sessions before the unfortunate murder of George Floyd and the rise, or the coming to prominence, of these political-social movements. Why would we even need to change the title of the series if we have been doing this longer than this has been ongoing?
Rosner: Imagine, you’re talking to George Floyd’s family, or even somebody like Amber Ruffin who is this lovely and writer-performer for Seth Meyers. She has had a series for months, where she talks about run-ins that she has had with the cops.
She is an adorable young black woman, who is the farthest thing from suspicious or criminal you could be. Yet, she has had a number of crazy run-ins with cops shaking her down or abusing her, because she is a black person. Let’s say, you are talking to her. You’re talking about “Good Cop, Bad Cop.”
Somebody who has lost a family member or who has a family member in prison. They’re like, “Yeah, but…” Or Good Cop, Jerry, gets in there and slaps the suspect, but Tom is all nice. Yet, Tom is complicit. Tom is enabling. Tom know what Jerry does.
Tom goes along with it. So, Tom who goes along with a bad cop while not the bad cop is still a bad cop because he is allowing bad cop to do what they do, and probably covering for them.
Jacobsen: What if Tom & Jerry other than having a cartoon show and being cops are black, while all the other cops are white?
Rosner: The arguments being made – and I buy it – is the police culture in America is insidious and corrupting regardless of what race you might be. It won’t necessarily corrupt everybody. But it might make most cops explicit.
Regardless of what race you are, if you have been a cop for 12 years and have been steeped in cop culture, all your friends are cops. This is not a fair characterization. But we have two girl dogs in the house. Our previous dog was a girl.
They’re more dogs than they are girls. There is more behaviour about them that is doglike than is girl-like. There is almost nothing that our dogs do, except, maybe, how they pee; that is really strongly gender-specific. They’re mostly dogs.
Most of the stuff they do is dog-specific. I would assume being a cop is so life-defining that a lot of people have an identity tied to what they do rather than whatever race they belong to. I am guessing this is true or a lot of cops.
Jacobsen: What would be a more appropriate title with a similar meaning for a series?
Rosner: When it became a genre in the 70s to have two people argue on TV, I think the first might have been “Point Counterpoint.”
Jacobsen: I like it. Also, it is not saying, “One person is bad. One person is good.” Also, it’s not implying too many other things.
Rosner: I think someone should do a show with a bit called “Count Pointercount.”
—
*High range testing (HRT) should be taken with honest skepticism grounded in the limited empirical development of the field at present, even in spite of honest and sincere efforts. If a higher general intelligence score, then the greater the variability in, and margin of error in, the general intelligence scores because of the greater rarity in the population.*
Rick Rosner: “According to some semi-reputable sources gathered in a listing here, Rick G. Rosner may have among America’s, North America’s, and the world’s highest measured IQs at or above 190 (S.D. 15)/196 (S.D. 16) based on several high range test performances created by Christopher Harding, Jason Betts, Paul Cooijmans, and Ronald Hoeflin. He earned 12 years of college credit in less than a year and graduated with the equivalent of 8 majors. He has received 8 Writers Guild Awards and Emmy nominations, and was titled 2013 North American Genius of the Year by The World Genius Directory with the main “Genius” listing here.
He has written for Remote Control, Crank Yankers, The Man Show, The Emmys, The Grammys, and Jimmy Kimmel Live!. He worked as a bouncer, a nude art model, a roller-skating waiter, and a stripper. In a television commercial, Domino’s Pizza named him the “World’s Smartest Man.” The commercial was taken off the air after Subway sandwiches issued a cease-and-desist. He was named “Best Bouncer” in the Denver Area, Colorado, by Westwood Magazine.
Rosner spent much of the late Disco Era as an undercover high school student. In addition, he spent 25 years as a bar bouncer and American fake ID-catcher, and 25+ years as a stripper, and nearly 30 years as a writer for more than 2,500 hours of network television. Errol Morris featured Rosner in the interview series entitled First Person, where some of this history was covered by Morris. He came in second, or lost, on Jeopardy!, sued Who Wants to Be a Millionaire? over a flawed question and lost the lawsuit. He won one game and lost one game on Are You Smarter Than a Drunk Person? (He was drunk). Finally, he spent 37+ years working on a time-invariant variation of the Big Bang Theory.
Currently, Rosner sits tweeting in a bathrobe (winter) or a towel (summer). He lives in Los Angeles, California with his wife, dog, and goldfish. He and his wife have a daughter. You can send him money or questions at LanceVersusRick@Gmail.Com, or a direct message via Twitter, or find him on LinkedIn, or see him on YouTube.”
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/11/01
Creationism and Intelligent Design are primarily an Abrahamic-religion-created problem. They come, most often, out of white Evangelical Christianity, Protestant Christianity, followed by other Christian denominations and then in the form of some Islamic creationists and Intelligent Design advocates. There has been, recently, the International Society for Krishna Consciousness (ISKCON), as one Intelligent Design promoting society based on the religious beliefs of the Hare Krishnas. Several organizations exist devoted to the movement for the pseudoscientific and genericized theological position: The Center for Science and Culture (formerly Center for the Renewal of Science and Culture) of the Discovery Institute, Access Research Network, the Foundation for Thought and Ethics, the Intelligent Design and Evolution Awareness Center, and the Intelligent Design Network, while others specifically devote themselves to Creationism such as the Institute for Creation Research, Answers in Genesis, Creation Ministries International, and Creation Science Evangelism. Even societies emerged, for example, the International Society for Complexity, Information, and Design (ISCID) contains numerous individuals deeply involved, even as fellows, including Michael Behe, John Angus Campbell, Robin Collins, Bruce L. Gordon, Muzaffar Iqbal, William Lane Craig, William A. Dembski, Scott Minnich, Alvin Plantinga, Jonathan Wells, Jeffrey M. Schwartz, and lesser-known others. On home turf, in Canadian society, we come to the issues of Creationism and Intelligent Design, too, with a center of the storm in Langley, British Columbia, Canada, through Trinity Western University. All these can be drivers of public ignorance on the subject matter of evolution via natural selection.
Examination of the American context is informative for the Canadian environs. According to Marshall Berman in “Intelligent Design: The New Creationism Threatens All of Science and Society“ in APS News (APS Physics), circa 2001 via Gallup polls, 45% of Americans believe the following statement: “God created human beings pretty much in their present form at one time within the last 10,000 years or so.” It’s about half as many Canadians compared now. Only about 1/5 hold similar views. As noted in “Freethought for the Small Towns: A Case Study“[1], the heart of Evangelical Christianity in Canadian society, probably, comes in the form of the private Evangelical Christian university Trinity Western University and the surrounding communities with one found in Fort Langley, a lovely community village and a National Historic Site, which happens to exists on the periphery of Trinity Western University’s fundamentalist Evangelical community, higher education, and doctrinal mandates for community seen in their “Community Covenant“ and “Statement of Faith.” The “Community Covenant” stipulates:
The University’s mission, core values, curriculum and community life are formed by a firm commitment to the person and work of Jesus Christ as declared in the Bible… The University is an interrelated academic community rooted in the evangelical Protestant tradition; it is made up of Christian administrators (including the members of the Board of Governors), faculty and staff who covenant together to form a community that strives to live according to biblical precepts, believing that this will optimize the University’s capacity to fulfil its mission and achieve its aspirations. The community covenant is a solemn pledge in which members place themselves under obligations… By doing so, members accept reciprocal benefits and mutual responsibilities… It is vital that each person who accepts the invitation to become a member of the TWU community carefully considers and sincerely embraces this community covenant… The University’s acceptance of the Bible as the divinely inspired, authoritative guide for personal and community life1 is foundational to its affirmation that people flourish and most fully reach their potential when they delight in seeking God’s purposes, and when they renounce and resist the things that stand in the way of those purposes being fulfilled… TWU reserves the right to question, challenge or discipline any member in response to actions that impact personal or social welfare… sexual intimacy is reserved for marriage between one man and one woman, and within that marriage bond it is God’s intention that it be enjoyed as a means for marital intimacy and procreation… This formal covenant applies to those that serve the TWU community, that is, administrators, faculty and staff employed by TWU and its affiliates. Unless specifically stated otherwise, expectations of this covenant apply to both on and off TWU’s campus and extension sites. Sincerely embracing every part of this covenant is a requirement for employment. Employees who sign this covenant also commit themselves to abide by campus policies published in their respective Faculty and Staff Handbooks. TWU welcomes all students who qualify for admission, recognizing that not all affirm the theological views that are vital to the University’s Christian identity. While students are not required to sign this covenant, they have chosen to be educated within a Christian university that unites reason and faith. [Emphasis added.]
Within this community framework built or constructed by the “Community Covenant,” by fear of inability to become employed at Trinity Western University, as in “embracing every part of this covenant is requirement for employment,” all facets of this theological and social covenant must be agreed to – without qualms. As was expressed to me, “If I don’t sign the covenant, I don’t get a [work] contract.” As I have heard, one individual who worked at Trinity Western University and got divorced while employed, but who, as an employee, signed the contract. Thus, she was given a time limit to leave the position because of breaking community standards for something in personal life, i.e., getting divorced. This is an anecdote, not a charge, but this does raise alarms about internal culture. Be mindful, students had to sign this in previous times, as early as 2018.
However, the mandatory status for students was removed once Trinity Western University lost the Supreme Court of Canada case for its proposed law school 7-2. It was seen as an overwhelming loss and embarrassment to the community, as much legitimacy and respectability hinged on its success as an institution representative of Evangelical Christian postsecondary liberal arts education in the nation. In addition to the “Community Covenant,” the “Statement of Faith” makes similar statements about the explicit faith-based nature of the enterprise:
God’s gospel originates in and expresses the wondrous perfections of the eternal, triune God… God’s gospel is authoritatively revealed in the Scriptures… God’s gospel alone addresses our deepest need… God’s gospel is made known supremely in the Person of Jesus Christ… God’s gospel is accomplished through the work of Christ… God’s gospel is applied by the power of the Holy Spirit… God’s gospel is now embodied in the new community called the church… God’s gospel compels us to Christ-like living and witness to the world… God’s gospel will be brought to fulfillment by the Lord Himself at the end of this age… God’s gospel requires a response that has eternal consequences.
Overall, the nature of the covenant and the statement make the coercive nature of the private religious, Evangelical, in particular, institution much clearer. The Canadian Association of University Teachers found much the same years ago. (We will explore this in future articles.)
Its surrounding environs in Langley, including Fort Langley may be undergoing a retitling – attempted – by some work of the Township of Langley Council[2] through naming of a larger “University District,” as part of an expansionist vision for the Evangelical post-secondary institution. Noting, of course, it’s a private religious university, not public. In this sense, private religious forces using public cachet and political efforts to drop an illegitimate curtain of religious and ideological association on the entire area if this happens. It’s unfair, unjust, and shouldn’t happen at all, in my opinion. The most comprehensive statement on creationism within Canadian society exists in “Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution“[3].
Now, to be clear, on Creationism and Intelligent Design as such, RationalWiki lists several scientific organizations, as a contrast to the creationist and intelligent design advocate organizations mentioned above, making explicit rejection of the claims of Creationism and Intelligent Design, including the American Association for the Advancement of Science, American Association of University Professors, American Astronomical Society, American Chemical Society, American Geophysical Union, American Institute of Physics, American Psychological Association, American Society of Agronomy, American Society for Biochemistry and Molecular Biology, Botanical Society of America, Federation of American Societies for Experimental Biology, National Association of Biology Teachers, National Center for Science Education, National Science Teachers Association, United States National Academy of Sciences, Kentucky Academy of Science, Kentucky Paleontological Society, Lehigh University Department of Biological Sciences, Elie Wiesel Foundation for Humanity Nobel Laureates Initiative, Council of Europe, Intelligent Design is not Science Initiative, Interacademy Panel Statement on the Teaching of Evolution, International Society for Science and Religion, Project Steve, Royal Astronomical Society of Canada, and the Royal Society. There’s no question. Intelligent Design and Creationism are pseudoscientific views, theological proposals, not scientific theories or even simple hypotheses. To quote one of the core intellectual founders of Intelligent Design – and a nice and intelligent man, Dr. William Dembski, “I believe God created the world for a purpose. The Designer of intelligent design is, ultimately, the Christian God.” [Emphasis added.] Thusly, for any higher education institution to so much as entertain that which is duly rejected as comical to the vast majority of practicing biologists and biology teachers is a disgrace to the value of “higher” in “higher education,” as I will present, these views have been encouraged unduly at Trinity Western University, and the community value statement and covenant prevent open speaking out against particular areas of academic silliness and prejudice because everyone is bound together in a coercive setup. No question about it.
So, Langley comes inter-related with some of the other communities, including some of the fundamentalist communities in Abbotsford. Those fundamentalist communities of Abbotsford link to the creationist communities in the area. As Andres Michael McKinnon in “Civil Society, public spheres and the ecology of environmentalism in four Fraser Valley communities: Burnaby, Richmond, Langley and Abbotsford” (1997) stated, “Local issues have been even more shaped by conservative religion: the Abbotsford school board tried to mandate ‘Creationism’ being taught in public school classrooms; a Lower Mainland gay weekly, X-tra West was banned from Abbotsford Public Libraries in 1994; activism on “conservative” moral issues such as abortion, euthanasia and violence on television is significant; prayer in public schools continued in most District 34 public elementary school classrooms until very recently, despite a Supreme Court Injunction; and a play by a local high-school student which openly discussed sexuality was banned by the school board. If Abbotsford is a very religious community, it is also, as Elliott and Simpson suggest, “a town divided into a series of relatively insulated communities organised around religion and ethnicity.” Conservative religious communities in one region connect to another.
It should be noted. The history comes with individuals running for schools boards. For example, when Dr. Darrell Furgason (Ph.D., Religious Studies) ran for the Chilliwack, British Columbia, school board, he is known as a lecturer at Trinity Western University, involved in education for more than 35 years, and who expresses open belief in “Biblical creationism, often referred to as Young Earth creationism” to quote Paul Henderson in “Biblical creationist joins Chilliwack school board race“ (The Chilliwack Progress). In a post on Creation.Com, he stated, “Theistic evolution is a wrong view of Genesis, as well as history, and biology. Adam & Eve were real people….who lived in real history….around 6000 [sic] years ago.” A lot of the creationist controversies start in this Bible Belt as a center of Canadian versions of Creationism.
As stated by Chris Woods in “Big Bang versus a Big Being,” “Certainly, this is far from the collision between Christian and secular morality in a region widely considered to be British Columbia’s Bible Belt… the area’s dozens of evangelical and fundamentalist churches, Bible colleges and flourishing private Christian schools reinforce its reputation for deep religious faith. That image has been bolstered by previous controversies.” Woods spoke of the attempts (circa 1995) to “ban a weekly gay and lesbian-oriented newspaper published in Vancouver from its shelves.” He continued, “Observed Cindy Filipenko, editor of the since-reinstated X-tra West: “I think the religious right has an agenda that is, basically, freedom for themselves and not for anybody else.” It’s a fascinating article.
Further, he found 56% of people from Abbotsford (of the time) believed the Bible was the “literal record of God’s word” based on a CV Marketing Research of Abbotsford poll of 110 people taken in November of 1993. Vancouver MarketTrend Research discovered 55% of people in the Lower Mainland believed “government should do more to support basic Christian values.” These are theocratically minded sentiments with the idea of non-separation of government and religion, i.e., non-neutrality. At the time, John Sutherland was the dean of business management at Trinity Western University and the Chair of the Abbotsford school board. He gave Bible classes within the Mennonite religion. The Vice-Chairman of the School board was Paul Chamberlain, who was another evangelical-minded Trinity Western faculty member. One school trustee of the time, Gerda Fandrich – an Evangelical Christian, stated, “There is scientific evidence that will support creationist theory, and there is scientific evidence against the theory of evolution in its entirety. And it should be taught.” When is a school board obliged to vote out scientifically ignorant or incompetent people out of it? We’re talking about the educational health and scientific literacy of the region, as well as the preservation of freedom of religion via the separation of religion and government.
It comes out in the national commentary or the comments on the national happenings of the country. The Governor General a couple years ago spoke out, calmly, and with a tinge of humor against pseudoscience. Dr. John Neufeld in “Governor General Julie Payette of Canada Mocks Creationism“ from Back to the Bible Canada stated, “Julie Payette is Canada’s new Governor General. At a recent speech to scientists at an Ottawa convention, Ms. Payette was very clear about how she felt about religion. She mocked those who were still debating about whether life came about as a result of divine intervention rather than natural processes.” That’s the opening statement and a common ignorant statement throughout Canada. At least, 1/5 Canadians hold creationist views. These are anti-scientific. When a credentialed and respectable woman critiques Creationism, not the religious individuals who adhere to it, educated and articulate people, as with Neufeld, conflate the critique of Creationism with critical and condescending attitudes about religious people; this presents the reality of the individuals’ views of (their) religion in Canada, i.e., as intrinsically adherent to creationist accounts rather than evolutionary plus theistic perspectives. It is, tacitly, to admit of the anti-scientific attitudes and stances of many theists in the country, including Neufeld. It is to take offense rather than provide a defense, or to take on the persistent garb among some educated classes of anti-intellectualism.
As seems reasonably clear, especially for individuals who read the first footnote (below) in detail, the connection between the lack of critical thinking in the places of worship, as in faith-based lectern lectures or homilies on the nature of reality and morality, and then the influence on the capacity for critical thought in the wider community. This seems to happen in the advanced industrial societies in which religion, traditional as such, maintains its large hold on the majority of the mind of the population. We can draw this back to the post-colonial context of Canada. According to Pew Research in “5 facts about religion in Canada,” Canadians continue to maintain their religious fervor as a population. More than half, about 55%, of Canadians, based on the Spring 2018 Global Attitudes Survey as reported by Pew Research, identify as Christian, while 29% adhere to the category of “religiously unaffiliated,” 14% identify as “Other,” and 2% don’t know. More precisely, “A declining share of Canadians identify as Christians, while an increasing share say they have no religion – similar to trends in the United States and Western Europe,” “Our most recent survey in Canada, conducted in 2018, found that a slim majority of Canadian adults (55%) say they are Christian, including 29% who are Catholic and 18% who are Protestant. About three-in-ten Canadians say they are either atheist (8%), agnostic (5%) or “nothing in particular” (16%). Canadian census data indicate that the share of Canadians in this “religiously unaffiliated” category rose from 4% in 1971 to 24% in 2011, although it is lowest in Quebec.” With this decline in Christian religious affiliation in Canada, the number of Canadians who identify as Christian should collapse to below simple majority circa some time in 2020/2021.
These demographic declines may produce some forms of belligerent politico-religious identity. In fact, given the evidence, they have done so in the past. Bruce Myers in “Beware the rise of the ‘theo-cons’“ reviewed The Rise of Christian Nationalism in Canada by Marci McDonald. He warned about aspects of Evangelical Christians and Christian Nationalism. He stated:
For a long time disparate and unorganized, conservative-minded Christians in Canada found a single voice in the national debate over same-sex marriage. Their unified opposition galvanized them into a political force to be reckoned with, and one courted more and more by the federal Conservatives.
Inspired by successful examples in the U.S., efforts by so-called Christian nationalists to influence Canadian public policy have increased since Stephen Harper’s Tories took office, McDonald argues. Notably, a growing number of socially conservative Christian organizations have in recent years established a permanent presence in Ottawa. They include such groups as Focus on the Family Canada, the National House of Prayer, and Trinity Western University’s Laurentian Leadership Centre.
These efforts, McDonald says, are aimed at finding their fulfilment in what she calls the “Armageddon factor or the belief that Canada has some particularly significant role to play during the so-called ‘end times.’ “ For those who believe, fulfilling this destiny means transforming Canada into nothing less than a “Bible-based theocracy.”
However, this isn’t a unified trend. In fact, we come to the idea of pluralization of religion in Canadian society with the inclusion of other faiths in the demographic placement of the hole previously filled in the national demographic pie by Christianity. Pew Research reports this is largely due to immigration. Muslims, Hindus, Jews, and Buddhists, comprise 8% of Canadian adults. If the trends continue, or if the adult demographics are indicative of the youth bulge, then the freethought community, and the Hindu, Muslim, Sikh, Jewish, and Buddhist communities take a larger portion of the upcoming young generations. “Most Canadians” see religion in public life as a waning influence in the country with 64% stipulating that it plays a less important role in the country than in years prior. Canadians are ambivalent as to whether it is a positive or negative net influence on society. In spite of this emotive ambiguity, there are “low levels of government restrictions on religion.” Also, even with these proclaimed religious individuals, or perceived levels of engagement in religious self-identification, few Canadians truly take part, frequently, in the traditional religious practices including prayer daily or worship once per week. Canadians probably can’t be seen, by and large, as a religious people, though can be seen as a largely religious identifying people in the nation. That’s all Pew Research. This can raise some intriguing side questions about the nature, not of religion per se, but, more precisely, of the nature of religious identity based on these demographic trends and the formulations of religious identification.
As the ongoing polarization of the communities of the United States continue apace, some of the similar trends continue in Canadian society with the collapse of Christianity as a significant majority piece of the religious and non-religious demographic pie. What’s the relevance to all of this to Creationism and Intelligent Design? Quite simply, it’s the association betwixt the two and the Evangelical religious universities; as a Canadian, and as a local, these become relevant subject matters. How is, dear reader, there encouragement of Creationism in higher education? Why should it stop? The latter is easier to answer than the former, “It’s wrong, not science, and catastrophically embarrassing on the grounds of any post-secondary institution, private or public, in Canadian society, to many Christians, other faithful people, and the freethought communities (specially so).” To the former, let’s sit down and chat a while, the answers exist, though. Would invitations for talks by creationists or teaching courses friendly to the content make the point? These shouldn’t happen at a respectable institution. In fact, most of the presentations and lectures by creationists happen at churches more than anywhere else based on a national analysis in previous research.
Intelligent Design is rooted in religion. As R.N. Carmona in “The Evidence for Evolution: A Succinct Introduction for Denialists“ said, “The lack of success of these views is literally the tip of the iceberg. That they’re not successful isn’t what determines that they’re pseudoscience. Pick any of the demarcation theories put forth by philosophers of science and you’ll find that creationism and ID don’t meet the requirements to pass as science. Take, for example, Popper’s falsification. Can we falsify the intelligent designer who, according to many ID advocates, is the Judeo-Christian god? What matters here is not whether a naturalist or an atheist can falsify him. What matters is whether ID advocates are willing to attempt falsification of the intelligent designer. Since their view is rooted in religion, we can be reasonably certain that they’re not going to attempt to falsify the intelligent designer.”
It impacts education. Frederika Oosterhoff expressed concern in “Teaching Evolution At Our Schools – Why and How“ about interpretations of Scripture and teaching evolution in Reformed Academic (Canadian Reformed Church). Oosterhoof said, “Evolution can be taught and evaluated in a straightforward manner as a well-established biological theory that has weaknesses as well as strengths. It can also be taught and then explained away – and I am afraid this is done at some of our schools – as lie and deception, the devil’s own work. Related to this second approach is enlisting the help of certain videos and other material provided by young-earth-creationism. As one principal told me, these ‘creation-science’ products are quite popular in our schools. Indeed, young-earth creationism is widely upheld as ‘Reformed doctrine.’ Often, the principal wrote, schools use the material to make evolution look “stupid,” something we can chuckle about…” It’s a sad state of affairs and a depressing commentary of the status of the churches and Christian religious communities in North America.
On March 9 2019 from 7:00pm to 9:00pm, Trinity Western University hosted “EVOLUTIONARY AND YOUNG-EARTH CREATIONISM: TWO SEPARATE LECTURES.” It stated, “All are welcome to attend, Public Lecture, hosted by TWU’s ‘Science, Faith, and Human Flourishing: Conversations in Community Initiative,’ supported by Fuller Seminary, Faculty of Natural and Applied Sciences, and the Canadian Scientific & Christian Affiliation, “Evolutionary and Young-Earth Creationism: Two Separate Lectures” (Darrel Falk[4], “Evolution, Creation and the God Who is Love” and Todd Wood, “The Quest: Understanding God’s Creation in Science and Scripture”).” Todd C. Wood is the Founding President of the Core Academic of Science, and a young earth creationist. Darrel R. Falk is an Emeritus Professor of Biology at Point Loma Nazarene University, and an evolutionary creationist. Two creationists invited to ‘educate’ about their ‘theories,’ more theological argument than anything else. Several events with them including “Evolutionary Creation & Young-Earth Creationism.” It stated:
If humans and all forms of life were created through the evolutionary process—and the evidence for this is very strong—it presents a potential dilemma for Christians. Why would the God who taught us to love the weak and feed the hungry, the God who told us that the meek shall inherit the earth seemingly create humankind through the seemingly heartless process sometimes referred to as “survival of the fittest?”
These are interesting times in evolutionary biology. The discipline has itself been evolving and many of its leaders are recognizing the significance sometimes of cooperation as a dynamic and important component of the evolutionary process. Indeed, it is becoming increasingly clear that a key driving component in the change that has taken place in our lineage—the hominin lineage—for at least three million years has been the importance of individuals being able to work together as a communal unit within small groups. Some scholars would even go so far as to say it is the “Secret of Our Success.” Perhaps—this talk will suggest—biological fitness in our lineage is not that different than the qualities that Jesus laid out as being central to the Christian life. We’ll explore the evidence for this. But more than that, we’ll also explore the question of the nature of divine action in the ongoing history of creation. As Christians we believe that God is an active, even personal presence in our lives through the Holy Spirit. Is there some form of consistency between the God we believe we experience in our individual lives, and the activity of the God who was present and active hundreds of thousand to millions of years ago? This is a key question for Christians to think about and this talk will explore possible answers.
Another event entitled “Science and Faith: A Conversation in Community, With Darrel Falk & Todd Wood,” with the last event entitled “The Fool, the Heretic, and the God Whose Standard is Love.” It, the last one, stated:
Discussions of the science and theology of creation has been the source of strenuous conflicts among Christians. Darrel Falk and Todd Wood are Christians who hold different positions on creation, and hold them strongly. However, with a shared bond in Christ, through a series of conversations facilitated by The Colossian Forum, they have developed an ability to communicate well, care for one another, and pursue truth and love in edifying ways.
More on Their Co-Authored Book:
In a brief, memoir-like narrative, The Fool and the Heretic tracks the improbable relationship between two scientists who not only hold opposing views on their deeply held views of origins, but believe each is doing serious damage to the church. The book is a deeply personal story told by two respected scientists who hold opposing views on the topic of origins, share a common faith in Jesus Christ, and began a sometimes-painful journey to explore how they can remain in Christian fellowship when each thinks the other is harming the church. To some in the church, anyone who accepts the theory of evolution has rejected biblical teaching and is therefore thought of as a heretic. To many outside the church as well as a growing number of evangelicals, anyone who accepts the view that God created the earth in six days a few thousand years ago must be poorly educated and ignorant–a fool. Todd Wood and Darrel Falk know what it’s like to be thought of, respectively, as a fool and a heretic. This book shares their pain in wearing those labels, but more important, provides a model for how faithful Christians can hold opposing views on deeply divisive issues yet grow deeper in their relationship to each other and to God. (source)
Wood provided some post-event commentary in “Further thoughts from Trinity Western University.” If this isn’t too much, even more, they have a stipulated course, SCS 691 – Creationism Field Trip, i.e., an upper-level course devoted, specifically, to Creationism. Trinity Western University has another course entitled “SCS 503 – Creationism & Christainity [sic] (Korean)” Both are 3-credit courses. There are exceptions, though, outstanding people.
One of my favourite people, Professor Dennis Venema, works at the institution and gives talks entitled “Why I Accept Evolution (and Why You Probably Should As Well).” Stuff like this is great, and should be commended. It’s a difficult balance. To some respectable degree, he pulls it off. The abstract states:
Evolution is both a well-attested scientific theory and an area of science commonly disputed by Christians. Is it “compromise” or “capitulation” for a believer to accept the findings of evolutionary biology? Should Christians fight against evolutionary theory using “creationism” or “Intelligent Design”? Do the arguments of ID proponents such as Michael Behe, Stephen Meyer, and William Lane Craig stand up to scrutiny? Is an evolutionary understanding of creation in conflict with scripture? This talk will address these questions and argue that Christians are better served by adopting evolutionary creationism as a model for human origins.
Venema does a tremendous service in the community because of the presentation of the reality of evolution via natural selection in an environment in which Creationism – young and old – and Intelligent Design have become seen as differing base perspectives on the fundamental nature of biological reality. Each directing attention to the divine hand of God in some form or another. In Christian Week, Venema stated, “Evolution is so well supported, and the evidence for it so compelling, that one cannot reject evolution and claim to have an up-to-date view of science.” Now, You can get obtuse comparisons, as with Michael Gohen in “Science and Scripture: What do we do with conflict?”, who made the explicit claim of the equivalency of validity of the evidence for God in the Bible and in the geological sciences. He concluded in the presentation, “Evolutionary theory is damaging to church’s life especially as it assumes the status of full-blown worldview… Absorption of Scripture into scientific worldview (Scripture must remain final authority!)…”
Unfortunately, as with many Christian perspectives on these matters, they’re simply wrong solely for the fact of infusion of theology as the explanatory gap in which the ‘gap’ does not amount to a gap at all. Evolution via natural selection filled several mechanism gaps previously handed to God on High as the explanatory filter. Yet, as an Evangelical institution, as part of the same event with Professor Venema, there was the inclusion of a response by Dr. Paul Brown “from an Intelligent Design perspective“ to the presentation by Professor Venema. Here’s the problem, to present an Intelligent Design view gives the illusion of a ‘debate’ in which no debate exists, there’s only one game in the scientific town: evolution via natural selection. It’s a disservice to community and a misrepresentation of the state of the science. Venema is intelligent, conscientious, soft-spoken, and aware.
“As a Christian and a scientist, I have long been perplexed by the desire that many Christians have for apologetics arguments made by those without training or expertise in the area under discussion. Unfortunately, most Christians don’t know enough about evolutionary biology or population genetics to know if the apologetics they are reading is sound,” Professor Venema in BioLogos stated, “One of the reasons for this series . . . is to try to help reverse that trend. Once one understands the relevant science, one is in a much better position to evaluate an apologetics argument as helpful or misguided.”
Venema was announced as the 2019 Scientist in Residence at the Canadian Mennonite University (CMU). In his announcement of the position, he stated, “‘I’m thrilled to be invited to be the Scientist in Residence at CMU for 2019. I think it’s a wonderful opportunity for students, and I am honoured to join a prestigious group of prior participants,’ he says. ‘I hope that these conversations can help students along the path to embracing both God’s word and God’s world as a source of reliable revelation to us.’”
Venema ruffled many feathers, too. John Blanton in “The Years of Living Stupidly” stated, “the background is fascinating, but the intent of Evolution News is to demonstrate that Venema is wrong—genetic similarity does not indicate common descent. Evolution News sometime ago quit identifying authors, but whoever posted this item failed to get the message. Traditionally, Intelligent Design, a concoction of the Discovery Institute, does not rule out common ancestry. These people tend to allow for that, but they also want us to know that natural, and especially random, process are not at work.” They threw Venema over the cliff for attempting modern reconciliation with the science and the updated readings of his scriptures.
Even the Ethics & Public Policy Center’s Michael Cromartie in “Jeff Hardin at the November 2014 Faith Angle Forum” took note of Venema, he stated, “Now, there are challenges with Young Earth creationism, of course… This is Paul Nelson, who is a Young Earth creationist. He is also associated with the Discovery Institute in Seattle, Washington. He says it this way; this is succinctly put: ‘Natural science seems to overwhelmingly point to an old cosmos. It is safe to say that most recent creationists are motivated by religious concerns.’ That’s absolutely true. So the evidence, even for a young Earth creationist like Paul, seems to point against it. People who are trying educate Christian students about this encounter an interesting phenomenon. Take Dennis Venema, who is a professor of biology at Trinity Western University up in British Columbia. He said it this way: ‘I’ve seen students willing to discard nearly the entirety of modern science in order to maintain a particular view.’ So one of the challenges from denying the scientific evidence is that you kind of have to walk away from those things that science seems to be telling us.” That which science appears to tell, or, perhaps, explicitly and overwhelmingly supports.
As Amos Young in “Adam and the Genome: Reading Scripture after Genetic Science” observes, “He exposes the challenges that population genetics and research on the genome present to both young earth creationist and intelligent design advocates, addressing specifically the arguments of Michael Behe (whose ideas Venema embraced at one point in his studies as a young and aspiring biologist) and Stephen Meyer, both of whom represent God-of-the-gaps approaches that have waylaid prior apologetic endeavors. Some of the terrain is dense, but evangelical Christians interested in understanding better the science of evolutionary genomics will be richly rewarded for their patience.” Venema is one of my favourite people because of the deeper involvement in the more sophisticated creationist communities, as seen in Intelligent Design, while rejecting them and becoming a science educator and theological bridge divider in the process, where he functions in this capacity in the heart of Evangelicalism in Canada. It’s impressive.
It should be noted. As John Farrell of Forbes in “‘Adam And The Genome’ Offers A New Approach To Counter Creationism” states, Dennis Venema grew up in a conservative religious home, where the Bible was considered the literal truth of the creator of the human species. So, Venema is coming out of this steep involvement in Christianity. A formulation of Christian doctrine and faith, which he would, eventually, reject and/or adapt to modern biological science. Farrell quotes Venema, “Put most simply, DNA evidence indicates that humans descend from a large population because we, as a species, are so genetically diverse in the present day that a large ancestral population is needed to transmit that diversity to us. To date, every genetic analysis estimating ancestral population sizes has agreed that we descend from a population of thousands, not a single ancestral couple. Even though many of these methods are independent of one another, all methods employed to date agree that the human lineage has not dipped below several thousand individuals for the last three million years or more—long before our lineage was even remotely close to what we would call ‘human.’”
Colleagues argue for a framework incorporating a “secular science” ideational divide with, by logical derivation, the idea of theological science on the other side, at times, which doesn’t hold water. For example, R. Scott Clark in “Revisiting the URC Creation Decision“ talks about the Bylogos commentary of Professor of Mathematics, Dr. John Byl, of Trinity Western University. He presents an intelligent, articulate, and engaging commentary on the subject matter. Yet, when reviewing Byl’s commentary in “The Framework Hypothesis and Church Unity,” all this seems as if a huge waste of time and space. These wouldn’t have to be major issues to tackle, except in the light of fundamentalist theology, as such, usually irreconcilable with evolutionary theory or modern biological science. As Byl, in the original article, states, “Church unity should be based on mutual faithfulness to Scripture. The Framework Hypothesis denies the plain sense of Scripture (cf. Gen.1, Ex.20:11, Ex.31:17) and introduces a new hermeneutic that interprets the Bible in light of secular science,” which is – ahem – unfortunate. There’s no secular science; unless, your religion is anti-science, where the implication is the religion incorporates anti-scientific ideas (forms of Creationism and Intelligent Design) leading to the clear irreconcilability.
Sometimes, the waters are so muddy, mixed, and confused as to leave one baffled at otherwise intelligent and thoughtful commentary dip into the heady waters of parsing further non-sense from the first non-sense. Derivative non-sense is still non-sense. Robert Stackpole presents part of the fundamental issue, not by statement but, by the implication of the statement about evolution and Creationism, and Intelligent Design. He, in “Reflecting on Creation and the Cross with our Evangelical Friends,” states:
Well, in a nutshell, I agree that Young-Earth Creationism, well-intentioned as it is, is indeed biblically unnecessary and scientifically very problematic — and I am afraid that pursuing this position is one of the things that has tarnished the reputation of Evangelicals as being anti-science (or at least, failing to take science very seriously). But what the Catholic Evolutionist party-line rarely adds is that Young Earth Creationism is not the only other option. There are other forms of creationism which I found to be far more convincing, both on biblical and on scientific grounds — such as Old Earth or Progressive Creationism — positions which have been explored and developed in depth and detail by some Evangelical scholars, and that actually fit remarkably well with the findings of the new “Intelligent Design” movement in science and philosophy. As a result, I spent a couple of years researching this option, and co-authored a book on the subject with an Evangelical biochemist from Trinity Western University, Dr. Paul Brown. Entitled More Than Myth: seeking the full truth about Genesis, Creation and Evolution (Chartwell Press, 2014). Our book is an ecumenical milestone, as far as we know: the first ever collaboration on this subject by Catholic and Evangelical scholars.
He looks at all the wrong ideas, fervently, including “Young-Earth Creationism,” ‘Old Earth Creationism,’ “Progressive Creationism,” and “Intelligent Design.” His world becomes more complex than necessary and leads to a series of incorrect pathways of thoughts in terms of coming to some approximation of the truth. (He wrote this mentioned book in collaboration with Dr. Paul Brown from Trinity Western University.) The trends of promoting pseudoscience continues in connection with this particular Evangelical Christian University.
There is good work by some other individuals, too, not simply Venema, e.g., Professor Craig D. Allert (Religious Studies) of Trinity Western University produced the book entitled Revelation, Truth, Canon and Interpretation: Studies in Justin Martyr’s Dialogue with Trypho (2002). According to Philip J. Long in “Book Review: Craig D. Allert, Early Christian Readings of Genesis One,” he draws heavily on resources from Answers in Genesis (AiG), Institute for Creation Research (ICR), and Creation Ministries International (CMI), i.e., several of the major creationist organizations mentioned above. He provides reason to critique them.
Even politically, this pops up. Peter O’Neil in the National Post reported on this in “Canadians who believe in creation ‘gagged,’ B.C. MP charges.” Including Independent MP James Lunney, he considered millions of Canadians who are creationists as gagged. He stated, “I am tired of seeing my faith community mocked and belittled… To not respond is to validate my accusers and, worse yet, imply that I lack the courage of my convictions to stand up for what I believe. … That is not a legacy I wish to leave behind.” The Canadian Press in “Tory says creationism only ‘one issue’“ stated, “Progressive Conservative Leader John Tory is downplaying his policy on bringing private religious schools into the public system after stirring up controversy with comments on teaching creationism. A day after Tory said creationism could be taught in public religious schools, he says voters shouldn’t just judge him on the basis of his proposal to fund faith-based schools.” It emerged over and over again. It continues, too. If you don’t see it, please look closer.
The anti-scientific is not only political, but educational. David R. Wheeler/David Wheeler in The Atlantic article entitled “Old Earth, Young Minds: Evangelical Homeschoolers Embrace Evolution“ said, “But whatever their reason for homeschooling, evangelical families who embrace modern science are becoming more vocal about it — and are facing the inevitable criticism that comes with that choice.” So, there can be pushback within specific sectors, including large domains of Creationism with American society. It’s like this in several domains. The churches have been bastions of furthering this pseudoscience. While, the Canadian religious institutions, particularly Christian, have been obstinate in furthering anti-science agendas. Yet, it takes individuals like Venema to almost single-handedly provide a bulwark against these onslaughts against proper scientific education. The belief in the incredible takes a fantastic ability to parse one’s mind apart from a unifying framework; it represents a psychologically confused state. These issues are historical, but these concerns are active, present, and will continue into the future.
There have been issues with academic freedom too, in religious private schools, which will be covered in another article.
[1] “Freethought for the Small Towns: A Case Study,” (2020), in large part, states:
Small towns all over Canada mirror many of the dynamics, magical thinking, and reliance on false or pseudo-medicines in place of (actual) or efficacious medicine. Among the local churches in the area, (e.g., Fort Langley Evangelical Free Church, Living Waters Church, Fraser Point Church – Meeting Place, St George’s Anglican Church, United Churches of Langley – St. Andrew’s Chapel, Vineyard Christian Fellowship, Fraser Point Church Offices, Jubilee Church, and Fellowship Pacific) different interpretations of the Gospels may be taught, but the community retains its Christian ‘spirit’ – in spite of a scuffed, mind you, rainbow crosswalk one can find the in the town business center – with many of the 100+ local businesses hiring many, many Trinity Western University students. The economy is integrated with the institution, in other words…
In its recent history, as a starter example, there has been some predictable commentary flowing in the pens and notifications. One from Derek Bisset exhibited a particularly interesting article entitled “There Are Atheists in the Church“ as recent as August 4, 2015. Not necessarily a rare view, it’s more a common sentiment based on the trend line of history and the adaptations for the modern world with Liberal Theology and the tenuous status of some foundational tenets with the continual onslaughts of modern empiricism…
…Issue 48 of the Fort Langley Evangelical Free Church from 2017, they describe an event with The Canadian Scientific and Christian Affiliation. An organization – The Canadian Scientific and Christian Affiliation, akin to the Templeton Foundation, devoted to strange attempts at bridging religion and science. Although, the Templeton Foundation comes with a huge cash prize. That’s motivation enough for some. The Canadian Scientific and Christian Affiliation focuses on science and a “life-giving Christian tradition” with a statement of faith (common in Christian organizations throughout the country):
- We confess the Triune God affirmed in the Nicene and Apostles’ creeds which we accept as brief, faithful statements of Christian doctrine based upon Scripture.
- We accept the divine inspiration, trustworthiness and authority of the Bible in matters of faith and conduct.
- We believe that in creating and preserving the universe God has endowed it with contingent order and intelligibility, the basis of scientific investigation.
- We recognize our responsibility, as stewards of God’s creation, to use science and technology for the good of humanity and the whole world.
- These four statements of faith spell out the distinctive character of the CSCA, and we uphold them in every activity and publication of the Affiliation.
As implicitly admitted in the “Commission on Creation” of the American Scientific Affiliation taken by The Canadian Scientific and Christian Affiliation for presentation to its national public, some members of the affiliation will adhere to a “Young-Earth (Recent Creation) View,” “Old-Earth (Progressive Creation) View,” “Theistic Evolution (Continuous Creation, Evolutionary Creation) View,” or “Intelligent Design View.” There’s the problem right there. Only one real game in town, evolution via natural selection… This becomes four wrong views plus one right position with the four incorrect views bad in different ways or to different degrees, i.e., four theological views and one scientific view. In other words, the Canadian Scientific and Christian Affiliation, by its own claims and standards, amounts to a theological affiliation, not a “Scientific” affiliation. It’s false advertising if not outright lying by title and content.
Anyway, the Issue 48 newsletter of the Fort Langley Evangelical Free Church presented the event entitled “Science, Religion, & the New Atheism,” by Dr. Stephen Snobelen, who is an Associate Professor of the History of Science and Technology Programme at University of King’s College, Halifax. This is common too… In short, the only places, or the vast majority of places, to present these ideas are churches and religious institutions. Outside of those, these theological hypotheses posed as scientific aren’t taken seriously or, generally, are seen as a hysterical joke when posed as science rather than theology. Some, like Zak Graham in “Atheism is simply a lack of belief,” get the point published in The Langley Times. That seems like an uncommon stance in the wider community.
As Brad Warner notes in a short confessional post in Fellowship Pacific, he came to the Christian religion in university… Even in some indications of the counselling professionals in the area, as an individual case study, statements emerge as in Alex Kwee, Ph.D., R.Psych. stating, “A distinctive of my approach lies in the fact that I am a Christian. The practice of psychotherapy is never value-neutral; even the most ostensibly ‘objective’ of counsellors must possess certain irreducible value propositions—even atheism or secular humanism are value systems that cannot be proven ‘right’ one way or another.” Note, he makes Christianity or Christian identity as part of the approach, as I am certain of the same for countless others in the area and around the country…
…The Diagnostic and Statistical Manual of Mental Disorders (DSM)-5 or the DSM-5 rejected sex addiction for inclusion in 2013. There’s no such thing as sex addiction as a formal psychological construct; sex addiction is a theological construct, i.e., a pseudoscientific and worldview construct posed as psychological… As Dr. Darrel Ray in “Extensive Interview with Dr. Darrel Ray on Secular Therapy and Recovering From Religion“ stated:
So, #2 behind the fear of hell are issues around their sexuality and things like, “I know it’s not wrong to masturbate, but I still feel guilty,” “I am a sex addict because I look at porn.” There’s tons of evidence that the most religious people self-identify the most as “sex addicts.” Not to mind, there is no such thing as sex addiction. There’s no way to define it. I have argued with atheists that have been atheists for 20 years who say that they are sex addicts. Help me understand, how did you get that diagnosis? “My mother-in-law diagnosed me” [Laughing]. “I look at porn once or twice a week.” I do not care if you look at porn once or twice an hour. You are still not a sex addict. So, get over that. You may have other issues. You may have some compulsions. You may have some fear of driving the issue. But it almost always comes down to early childhood religious training, as we spoke about earlier. So, people are simply responding to the programming. Even though, they are atheist, secular, agnostic. I do not care what you call yourself. You are still dealing with the programming. Sometimes, you can go an entire lifetime with a guilt, a shame, a fear, rooted in religion.
…It’s like this on issue and after issue. Fundamentalist Christian universities and theological beliefs in areas infect towns, attract similarly minded individuals from around the fundamentalist Christian diaspora, and reduce the amount of proper science in professional lives and the critical thinking in the public…
…Fort Langley culture follows from the culture of Trinity Western University on a number of qualitative-observational metrics… One TWU is one LGBTI community group around campus without formal affiliation (“*We are run completely independently from and bare no formal affiliation with Trinity Western University”), though small, for individual students who may be struggling on or around campus. While others outside the formal TWU community, and in the extended fundamentalist Christian community, and taking the idea of “think differently” differently – as in “think the same, as always,” Richard Peachey is as fast as proclaiming the literal Word of God Almighty with homosexuality as an affront to God and fundamentally a sin in His sight. In spite of this, at one time or another, based on Canadian reportage and some names in the current listings, Matthew Wigmore, Bryan Sandberg, and David Evans-Carlson (co-founders of One TWU), and Nate/Nathan Froelich, Kelsey Tiffin, Robynne Healey, and others in the current crop – Kieran Wear, Elisabeth Browning, Queenie Rabanes, and Micah Bron – stand firm against some former mandatory community covenant standards either as supports for themselves or as allies who have been negatively impacted by the Community Covenant. A minority gender and sexual identity is completely healthy and normal. If the theology rejects this, then the theology is at odds with reality, not the students’ sense of themselves, who they love, and their identities, or the science. I agree with them and stand far more with them…
…Congratulations for making it this far, but freethought extends into other areas too, of the local culture, as with hundreds of towns in this country, whether colonics/colonhydrotherapy, aromatherapy, chiropractory, acupuncture, reflexology, naturopathy/naturopathic medicine and traditional Chinese medicine, or simply a culture of praying for help with an ailment (which is one overlap with the religious fundamentalist community and the reduced capacity for critical thought). Colonics/colonhydrotherapy is marginally practiced within some of the town in Fort Langley Colonics. Dr. Stephen Barrett, M.D. in “Gastrointestinal Quackery: Colonics, Laxatives, and More“ stated rather starkly…
In 2009, Dr. Edzard Ernst tabulated the therapeutic claims he found on the Web sites of six “professional organizations of colonic irrigations.” The themes he found included detoxification, normailzation [sic] of intestinal function, treatment of inflammatory bowel disease, and weight loss. He also found claims elated to asthma, menstrual irregularities, circulatory disorders, skin problems, and improvements in energy levels. Searching Medline and Embase, he was unable to find a single controlled clinical trial that substantiated [sic] any of these claims.
On aromatherapy, this one is a softball. One can find this in the True Aromatherapy Products and Spa (TAP) store. As William H. London, in an article entitled “Essential Considerations About Aromatherapy“ in Skeptical Inquirer, describes the foundations of aromatherapy as follows, “The practice of administering plant-derived essential oils on the skin, via inhalation of vapors, or internally via ingestion for supposed healing power is commonly called aromatherapy. The oils for aromatherapy are described as ‘essential’ to refer to the volatile, aromatic components that some people describe as the ‘essence’ of the plant source, which represents the plant’s ‘life force,’ ‘spirit,’ or soul. Aromatherapy is thus rooted in vitalism…” RationalWiki states:
Like most woo, aromatherapy starts with observable, real effects of smells on humans, and extrapolates and exaggerates into a whole range of treatments from the effective, to the banal, to the outright ridiculous…
…To chiropractory, it is widely regarded as a pseudoscience with either no efficacy or negative effects on the patient or the client. Fort Family Chiropractic [Ed. Lana Patterson and Shaun Patterson] and Evergreen Chiropractic [Ed. Mike Titchener.] are the two main businesses devoted to some practice of chiropractory. As Science-Based Medicine in its “Chiropractic” entry states:
Chiropractic was invented by D. D. Palmer, Sep 18, 1895 when he adjusted the spine of a deaf man and allegedly restored his hearing (a claim that is highly implausible based on what we know of anatomy). Based on this one case, Palmer decided that all disease was due to subluxation: 95% to subluxations of the spine and 5% to subluxations of other bones.
The rationale for chiropractic hinges on three postulates:
- Bones are out of place
- Bony displacements cause nerve interference
- Manipulating the spine replaces the bones, removing the nerve interference and allowing Innate (a vitalistic life force) to restore health.
There is no credible evidence to support any of these claims…
…Acupuncture is another issue. Hardman Acupuncturist & TCM [Ed. “William O. Hardman”], Integrated Health Clinic, devote themselves, in part, to this. Dr. Steven Novella of Science-Based Medicine in “Acupuncture Doesn’t Work“ stated:
…according to the usual standards of medicine, acupuncture does not work.
Let me explain what I mean by that. Clinical research can never prove that an intervention has an effect size of zero. Rather, clinical research assumes the null hypothesis, that the treatment does not work, and the burden of proof lies with demonstrating adequate evidence to reject the null hypothesis. So, when being technical, researchers will conclude that a negative study “fails to reject the null hypothesis.”…
…In layman’s terms, acupuncture does not work – for anything.
This has profound clinical, ethical, scientific, and practical implications. In my opinion humanity should not waste another penny, another moment, another patient – any further resources on this dead end. We should consider this a lesson learned, cut our losses, and move on.
…Another issue practice is reflexology, as seen in Health Roots & Reflexology [Ed. Lisa Kako, Alison Legge.]. Quackwatch concludes, “Reflexology is based on an absurd theory and has not been demonstrated to influence the course of any illness… Claims that reflexology is effective for diagnosing or treating disease should be ignored…” …As Dr. Harriet Hall in “Modern Reflexology: Still As Bogus As Pre-Modern Reflexology“ said, “Reflexology is an alternative medicine system that claims to treat internal organs by pressing on designated spots on the feet and hands; there is no anatomical connection between those organs and those spots. Systematic reviews in 2009 and 2011 found no convincing evidence that reflexology is an effective treatment for any medical condition. Quackwatch and the NCAHF agree that reflexology is a form of massage that may help patients relax and feel better temporarily, but that has no other health benefits…”
…A larger concoction of bad science and medicine comes from the Integrated Health Clinic [Ed. Kaiden Maxwell, Gurdev Parmar, Karen Parmar, Michelle Willis, Karen McGee, Erik Boudreau, Adam Davison, Nicole Duffee, Erin Rurak, Alyssa Fruson, Alanna Rinas, Sarah Soles, Wayne Phimister, and Alfred Man. Many, not all, in part or in whole, trained in and practicing pseudosciences – pseudomedicine – found in acupuncture, naturopathy, traditional Chinese medicine, homeopathy, craniosacral therapy, the Bowen technique, and so on. One can integrate several pseudosciences to formulate a clinic for ‘medicine.’ However, all this amounts to an elaborate integration of pseudosciences, an integrated pseudoscience clinic, whether in a quaint fundamentalist religious community village or not.] devoted, largely, to naturopathy/naturopathic medicine (based on a large number of naturopaths on staff) and traditional Chinese medicine with manifestations in IV/chelation therapy, neural therapy, detox, hormone balancing & thermography, anthroposophical medicine, LRHT/hyperthermia, Bowen technique, among others. We’ll run through those first two, as the references to them are available in the resources, in the manner before. Scott Gavura in “Naturopathy vs. Science: Facts edition” stated:
Naturopaths claim that they practice based on scientific principles. Yet examinations of naturopathic literature, practices and statements suggest a more ambivalent attitude. NDhealthfacts.org neatly illustrates the problem with naturopathy itself: Open antagonism to science-based medicine, and the risk of harm from “integrating” these practices into the practice of medicine… Because good medicine isn’t based on invented facts and pre-scientific beliefs – it must be grounded in science. And naturopathy, despite the claims, is anything but scientific.
The Skeptic’s Dictionary stated:
Naturopathy is often, if not always, practiced in combination with other forms of “alternative” health practices... Claims that these and practices such as colonic irrigation or coffee enemas “detoxify” the body or enhance the immune system or promote “homeostasis,” “harmony,” “balance,” “vitality,” and the like are exaggerated and not backed up by sound research.
As Dr. David Gorski, as quoted in RationalWiki, stated, “Naturopathy is a cornucopia of almost every quackery you can think of. Be it homeopathy, traditional Chinese medicine, Ayurvedic medicine, applied kinesiology, anthroposophical medicine, reflexology, craniosacral therapy, Bowen Technique, and pretty much any other form of unscientific or prescientific medicine that you can imagine, it’s hard to think of a single form of pseudoscientific medicine and quackery that naturopathy doesn’t embrace or at least tolerate.” The Massachusetts Medical Society stated similar terms, “Naturopathic medical school is not a medical school in anything but the appropriation of the word medical. Naturopathy is not a branch of medicine…”
…Now, onto Traditional Chinese Medicine or TCM, or Chinese Medicine or CM, also coming out of the Integrated Health Clinic, RationalWiki notes some of the dangerous, if not disgusting to a North American and Western European palette, ingredients:
CM ingredients can range from common plants, such as dandelion, persimmon, and mint, to weird or even dangerous stuff. Some of the more revolting (from a Western standpoint) things found in TCM include genitals of various animals (including dogs, tigers, seals, oxen, goats, and deer), bear bile (commonly obtained by means of slow, inhumane extraction methods), and (genuine) snake oil… Urine, feces, placenta and other human-derived medicines were traditionally used but some may no longer be in use.
Some of the dangerous ingredients include lead, calomel (mercurous chloride), cinnabar (red mercuric sulfide), asbestos (including asbestiform actinolite, sometimes erroneously called aconite) realgar (arsenic), and birthwort (Aristolochia spp.). Bloodletting is also practiced. Bizarrely, lead oxide, cinnabar, and calomel are said to be good for detoxification. Lead oxide is also supposed to help with ringworms, skin rashes, rosacea, eczema, sores, ulcers, and intestinal parasites, cinnabar allegedly helps you live longer, and asbestos…
Dr. Arthur Grollman, a professor of pharmacological science and medicine at Stony Brook University in New York, in an article entitled “Chinese medicine gains WHO acceptance but it has many critics” is quoted, on the case of TCM or CM acceptance at the World Health Organization, saying, “It will confer legitimacy on unproven therapies and add considerably to the costs of health care… Widespread consumption of Chinese herbals of unknown efficacy and potential toxicity will jeopardize the health of unsuspecting consumers worldwide.” On case after case, we can find individual practices or collections of practices of dubious effect if not ill-effect in the town. Indeed, this follows from one of the earliest points about the infusion of supernatural thinking or pseudoscientific integration of praxis into the community, whether fear of liberal theology, encouragement of pseudobiology, prejudice and bigotry against the LGBTI members of community, pseudo-psychological diagnoses passed off as real psychological and behavioural issues while simply grounded in theological bias and false assertions as psychological constructs, or in the whole host of bad medical and science practices seen in “colonics/colonhydrotherapy, aromatherapy, chiropractory, acupuncture, reflexology, naturopathy/naturopathic medicine and traditional Chinese medicine.”
[2] The current Council of the Township of Langley consists of Cllr. Petrina Arnason, Cllr. David Davis, Cllr. Steve Ferguson, Cllr. Margaret Kunst, Cllr. Bob Long, Cllr. Kim Richter, Cllr. Blair Whitmarsh, Cllr. Eric Woodward and Mayor Jack Froese.
[3] Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution states:
Canadian Mennonite University invited Professor Dennis Venema from Trinity Western University as the Scientist in Residence. Venema, at the time, stated, “I’m thrilled to be invited to be the Scientist in Residence at CMU for 2019. I think it’s a wonderful opportunity for students, and I am honoured to join a prestigious group of prior participants… I hope that these conversations can help students along the path to embracing both God’s word and God’s world as a source of reliable revelation to us.” Venema defends the view of evolutionary theory within a framework of “evolutionary creationism,” which appears more a terminologically diplomatic stance than evolution via natural selection or the code language within some religious commentary as things like or almost identical to “atheistic evolution” or “atheistic evolutionism.” He provides education on the range of religious views on offer with a more enticing one directed at evolution via natural selection. The Canadian Scientific and Christian Affiliation provides a space for countering some of the young earth geologist and young earth creationist viewpoints, as with the advertisement of the Dr. Jonathan Baker’s lecture, or in pamphlets produced on geological (and other) sciences.
He works in a tough area within a community not necessarily accepting of the evolution via natural selection view of human beings with a preference for special creation, creationism, or intelligent design. Much of the problems post-genetics as a proper discipline of scientific study and the discovery of evolution via natural selection comes from the evangelical Christian communities’ sub-cultures who insist on a literal and, hence, fundamentalist interpretation or reading of their scriptures or purported holy texts. Another small item of note. Other universities have writers in residence. A Mennonite university hosts a scientist in residence. Science becomes the abnorm rather than the norm. The King’s University contains one reference in the search results within a past conference. However, this may be a reference to “creation” rather than “creationism” as creation and more “creation” speaking to the theological interpretations of genesis without an attempt at an explicit scientific justification of mythology.
By far, the largest number of references to “creationism” came from the largest Christian, and evangelical Christian, university in the country located in Langley, British Columbia, Canada called Trinity Western University, which, given its proximity and student body population compared to the local town, makes Fort Langley – in one framing – and Trinity Western University the heart of fundamentalist evangelical Christianity in Canada. Trinity Western University teaches a “SCS 503 – Creationism & Christainity [sic] (Korean)” course and a “SCS 691 – Creationism Field Trip” course. They hosted a lecture on Stephen Hawking, science, and creation, as stated:
In light of Steven Hawking’s theories, is there enough reason for theists to believe in the existence of God and the creation of the world?
This lecture will respond to Hawking’s views and reflect on the relationship between science, philosophy and theology.
Speaker: Dr. Yonghua Ge, Director of Mandarin Theology Program at ACTS Seminaries (Ibid.)
They hosted another event on evolution and young earth creationism:
All are welcome to attend, Public Lecture, hosted by TWU’s ‘Science, Faith, and Human Flourishing: Conversations in Community” Initiative, supported by Fuller Seminary, Faculty of Natural and Applied Sciences, and the Canadian Scientific & Christian Affiliation, “Evolutionary and Young-Earth Creationism: Two Separate Lectures” (Darrel Falk, “Evolution, Creation and the God Who is Love” and Todd Wood, “The Quest: Understanding God’s Creation in Science and Scripture”)
Dirk Büchner, Professor of Biblical Studies at Trinity Western University, states an expertise in “Hebrew Bible / Old Testament, Hebrew, Aramaic and Syriac (grammar and syntax), Hellenistic Greek (grammar and lexicography), The Septuagint. Of more popular interest: The Bible and Social Justice, and Creationism, Scientism and the Bible: why there should be no conflict between mainstream science and Christian faith.” Professor Büchner holds an expert status in “creationism.” A non-conflict between mainstream science and the Christian faith would mean the significantly reduced status of the intervention of the divine in the ordinary life of Christians. He remains one locus of creationism in the Trinity Western University environment. Dr. Paul Yang’s biography states, “Paul Yang has over twenty years teaching experience, lecturing on physics and physics education, as well as Christian worldview and creationism. He has served as the director of the Vancouver Institute for Evangelical Wordlview [Sic] as well as the Director of the Christian.” Yang holds memberships or affiliations with the American Scientific Affiliation, Creation Research Society, and Korea Association of Creation Research. Dr. Alister McGrath and Dr. Michael Shermer had a dialogue moderated by a panel with Paul Chamberlain, Ph.D., Jaime Palmer-Hague, Ph.D., and Myron Penner, Ph.D. in 2017 at Trinity Western University.
All exist as probably Christian front organizations with the pretense as scientific and Christian organizations. One can see the patterns repeat themselves over and over again. Christian ‘science’ amounts to creationism, as noted before. Yang, with more than 20 years, exists as a pillar of creationist teaching, thinking, and researching within Canada and at Trinity Western University…
…Other cases of the more sophisticated and newer brands of Christianity with a similar theology, but more evolutionary biology – proper – incorporated into them exist in some of the heart of parts of evangelical Christianity in Canada. Professor Dennis Venema of Trinity Western University and his colleague Dave Navarro (Pastor, South Langley Church) continued a conversation on something entitled “evolutionary creation,” not “creation science” or “intelligent design” as Venema’s orientation at Trinity Western University continues to focus on the ways in which the evolutionary science can mix with a more nuanced and informed Christian theological worldview within the Evangelical tradition. One can doubt the fundamental claim, not in the Bible but, about the Bible as the holy God-breathed or divinely inspired book of the creator of the cosmos, but one can understand the doubt about the base claim about the veracity of the Bible leading to doubt about the contents and claims in the Bible – fundamental and derivative…
…A more small-time politician, Dr. Darrell Furgason, ran for public office in Chilliwack, British Columbia, Canada. Furgason lectured at Trinity Western University and earned a Ph.D. in Religious Studies. Dr. Furgason claims inclusivity for all while ignoring standard protocol in science, i.e., asserting religious views in written work, “Theistic evolution is a wrong view of Genesis, as well as history, and biology. Adam & Eve were real people….who lived in real history….around 6000 years ago.” ..
…The main fundamentalist Evangelical Christian postsecondary institution, university, found in Canadian society is Trinity Western University, where Professor Dennis Venema was the prominent individual referenced as the source of progress in the scientific discussions within intellectual and, in particular, formal academic discussions and teaching. Trinity Western University operates near Fort Langley, British Columbia, Canada in Langley. The main feature case for Story comes from a city near to Trinity Western University in Abbotsford, British Columbia. Story considers this the single most controversial case of creationism in the entire country…
…John Sutherland, of Trinity Western University, chaired the Abbotsford school board of the time, which, potentially, shows some relationship between the surrounding areas and the school curriculum and creationism axis – as you may recall Trinity Western University sits in Fort Langley, British Columbia, Canada, next to the city of Abbotsford, British Columbia as an evangelical Christian university. “The Minister agreed with Goodman and the Teachers’ Association and sent a letter requesting assurances from the board that they were adhering to the provincial curriculum…”, Story explained, “…The Minister’s requests were not directly acknowledged, but Sutherland was vocal about the issue in local media outlets. He accused the Minister of religious prejudice by attempting to remove creationism from the district.”
See “Canadians’ and Others’ Convictions to Divine Interventionism in the Matters of the Origins and Evolution”: https://www.newsintervention.com/creationism-evolution-jacobsen/.
[4] Science and Faith: A Conversation in Community, With Darrel Falk & Todd Wood“ states:
Darrel Falk is Senior Advisor for Dialog and former president of BioLogos. He is also Emeritus Professor of Biology at Point Loma Nazarene University in San Diego where he has been based since 1988. He is a graduate of Simon Fraser University, with a doctorate in genetics from the University of Alberta and postdoctoral fellowships at the University of British Columbia and the University of California, Irvine. He began his career on the faculty at Syracuse University where he was tenured prior to his move into Christian higher education. Dr. Falk has given numerous talks about the relationship between science and faith at many universities, churches, and some seminaries. Besides his extensive writing at the BioLogos website, he is the author of Coming to Peace with Science (InterVarsity Press) and the forthcoming book with Todd C. Wood, The Fool and the Heretic: How Two Scientists Moved beyond Labels to a Dialog about Creation and Evolution (Zondervan).
Todd C Wood is a Michigan native and graduate of Liberty University (Summa Cum Laude). He earned his Ph.D. in biochemistry from the University of Virginia in 1999, where he specialized in computational biology and protein evolution. He then did a post-doc on the rice genome at the Clemson University Genomics Institute. He spent 13 years at Bryan College and launched Core Academy of Science in 2013. Core Academy is a creation ministry that nurtures the next generation of Christ-like creation researchers to explore the hardest problems in creation. He is an expert in comparative genomics and computational systematics. He has authored or co-authored more than 40 technical papers, including papers in Science, Journal of Evolutionary Biology, and Answers Research Journal. He is the author or co-author of six books, including The Quest: Exploring Creation’s Hardest Problems and The Fool and the Heretic, written with Darrel Falk and Rob Barrett. In addition to teaching high school Bible and theology classes at Rhea County Academy, Todd also wrote the Introduction to Science textbook used in the ninth grade science class. His current research focuses on the created kinds of insects, floral mutations in trillium, and creationist interpretations of human fossils. He was featured in the 2017 documentary Is Genesis History? In his spare time, he likes to make pie and watch classic movies.
See “Science and Faith: A Conversation in Community, With Darrel Falk & Todd Wood.”
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/29
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: So, I am having a job interview for a staff position for a Model United Nations conference, which has me thinking about some of the events after WWII as a reaction to WWII. The United Nations in its main “organs” or UN Organs are the General Assembly, the Security Council, the Economic and Social Council, the Trusteeship Council, the International Court of Justice, and the UN Secretariat. It’s a huge, bureaucratic juggernaut. That’s undeniable. Potentially, it’s the most bureaucratic organization in the history of the world alongside global phenomena such as the Vatican as a center of the humongous Roman Catholic Church and its laity and hierarchs. These are gigantic bodies of semi-functional operations. They can do good by achieving some of the stated ideals and aims, whether on purpose or by accident; also, they can do bad, whether in negligence or in incompetently carrying out particular tasks. The simulations environment is exciting as a delegate, as a staff member. Very, very few students within a particular cohort attend the major MUNs. Most of the students are in international relations, political science, or business. I am in none of those. Yet, the experiences, by accident, have been invaluable. Let’s start on the neutral, then bad, and finish off with a happy ending, the United Nations, the Catholic Church, various international civil society organizations, international nongovernmental organizations, and so on, what is some stuff operated on by them, conducted by them, maintained by them, amounting to a net neutral outcome at once or over periodicities?
Dr. Christian Sorensen: I think that both, the United Nations and the Vatican, or the non-governmental organizations, to name the main ones, are what I will denominate infrastructures determining a superstructure, that is to say, respectively, they are material bases, constituted by organizational skeletons, which conform various categories of resources, communicational flows and outputs in order to configure ideational systems of beliefs and values, that are in turn, subject to history. In other words, I think that there have been factual phenomena, and therefore material historical circumstances, that have led as a way of responding to the needs that have been arising from unedited global issues, to the emergence of such mega structures, and simultaneously have developed ideational satellite systems, which although they give a sense of particular identity to their infrastructure, at the same time they turn around subsidariately to it, as a sort of base. Consequently in my opinion, the aforementioned is a dialectical process, that I will denominate historical materialism of the fittest, therefore, globalized destinies, are going to be to unfolded through the tension that derives from the permanent opposition of contrary elements, which although can change places among them, they cannot nevertheless modify their meaning or purpose.
Jacobsen: What are some negative outcomes at once or over periodicities?
Sorensen: I think that since it’s the material structure that determines the ideal superstructure, and not the opposite, it is possible to understand the reason why there is a sort of dissociation between the guiding principles as ideals, which would represent the ought to be, and the policies as outcomes or outputs, that are in turn, the material basal structure, in terms of underlying needs, that determine the previous two. In this way, it’s found for instance, that organizations such as the United Nations, which should be governed by the Universal Declaration of Human Rights, and the principles of the Geneva Convention, in practice proceed, almost exclusively according to contingential political quotas that lack of any major foundations, therefore the last, actually reflects more the affinity they have towards certain ethnic castes, to the detriment of others, which also represent minorities, than equal and equitable treatments, for all those who have been victims of threats and violations of their fundamental rights. In this manner, probably what happens with the Vatican, due to the fact of facing a downcast and agonizing Roman Catholic Church, is that they desperately utilize populist policies and rhetorical arguments, for intending through them and by the damping of manipulative communication strategies, to re-enchant the consciences of the secular world, that exhibits among other aspects, the facade of a renewed, empathetic and tolerant church, that evidently seems more in line with the times, but that’s far from reality, since they forget the other side of the coin by doing so, because simultaneously and deep down, they’re not aware, that behind the sensationalist language of seduction, they do nothing more than to hide the hierarchical conflicts within their walls, and for this reason, act as if they were denying the tradition of their own ecclesiastical magisterium, and in consequence, as if they were occulting the dirt under the rug. In any case, globalized organs such as those mentioned above, or with even more diverse purposes like the World Health Organization, regardless of their nature, in my opinion, practically apply in fullness, the rule through which, acts must be followed always by means that justify their ends, to the extent that generally, the unmoved motor, is represented through the underlying of primary needs, which although they may not be explicitly expressed, they are more intrinsically related to the multiple forms of ambitions and the pursuits of power, than with the achievement of the commonwealth, therefore they are synthesizable, in common entities, which lastly consist in the expression of the desire for oneself.
Jacobsen: What are the positives coming from them?
Sorensen: I think it is necessary to apply a criterion of differentiation, between the Vatican and all the remaining globalized organs, since if the aims of the last are supposedly supernatural, and its mission is purely spiritual, because they seek through proselytism, the salvation of every soul, then it is soapy and complex, to evaluate their positive aspects, due to the fact that both, their goals and mission, are in an ethereal and intangible plane, where in addition, it would be necessary to weigh subjectively the relative importance of these, since the spiritual has different connotation values for each one, and the approach to this as an extra empirical dimension, can be done from different vanishing points perspectives. The remaining phenomena, on the other hand, pursue goals and have missions, that although they can be nuanced, they nevertheless have mainly the same identity and nature, because they respectively promote the well-being of man, in relation to the satisfaction of needs which even if they transcend the merely material, and reach the spiritual realm, they are operationally defined, and duly empirically quantifiable as assumptions. Likewise, systematically speaking, the fact that such organizations, have a globalized and synergistic presence, allows them theoretically, to manage adequate communication mechanisms of feedback, and therefore of control as well, in order to introduce changes and variations, that are needed for achieving better states of equilibrium and homeostasis, depending on objectives, since in this manner they can actually improve substantially the general state of affairs, and reach a new global order, more focused on what I will denominate the desire for the other.
Jacobsen: As a Belgian-Israeli, what are the nonsensical conspiracy theories you’ve heard or read about the Belgians if on a global level?
Sorensen: Belgium, because it’s a country that geographically is located in the middle of Western Europe, which additionally represents a passageway between countries that doesn’t give to it almost any identity as a nation, and politically speaking, due that throughout history, and especially during the Second World War, has always sought to maintain a position of neutrality, is that Belgium will be determined by these references, which in turn, are currently going to be reinforced by means of been the capital of the European Union, and because of having in my opinion, the most multicultural capital in the world. As a whole, the aforementioned are backgrounds, which incline Belgians, not to formulate conspiracy theories in terms of value judgments. I would say, that they search rather the opposite, and because of this, they demolish conceptions of such nature. In other words, what they do, is to seek formulas of political consensus and agreements, since according to them, these would be fundamental to preserve European cohesion and cooperation, and for gaining a global peace. In this sense, and in very simple terms, I think that Belgium, has an intrinsic devotion for eclecticism, and therefore for the integration of antithetical aspects of different matters or realities, in comsequence it could be said, that the Belgians, not only discredit conspiracy theories, but also give them little credibility as potential threats, due to the reason that are a priori from their point of view, networks of lies, which may restrict in some manner their freedoms.
Jacobsen: What are the nonsensical conspiracy theories you’ve heard or read about the Israelis if on a global level?
Sorensen: In my opinion unfortunately and unlike others, when talking about Israeli conspiracy theories, the factual weight of these is relevant, since I think that Israel represents for the world not only the Jewish state, but also what I’m going to name as the ghetto country, that is to say, and globally speaking, it is believed and wished that Jews should be confined within that land, just as they used to be secluded in other times, within stigmatized neighborhoods of prejudice and hatred, before the shoa. The aforementioned, which is my way of thinking, perhaps in different terms, is also thought by other Israelies and Jews in the diaspora. In other words, I consider that the same history of the past, especially of the recent one, is currently being rewritten day over day, because of some, that believe that due to the forty years in which the people of Israel wandered in the desert, that then they may presume and be firmly convinced, maybe not with words but with deeds, that Jews have no right to live anywhere, since what it’s read between the lines, is that as other rejected minorities, they do not belong to the world, like the rest of humanity does. The last, is enchained with two more conspirational link, which symbolize not only for me, the novel global anti-Semitism. The first of these, is related to the mask of anti-Zionism, as an excuse to boycott Israel, nevertheless what they seek, is to basically repress any sign of Judaism within the diaspora, and the second one, refers to the retrograde and fantastic theory, of the protocols of the wise men of Zion according to which, Jews aspire to control and seizure not only the world’s natural resources, but also communications, and the elites of global economic and political powers. In this regard, outstands the paradoxical fact, that when the history is rewinded, it’s possible to verify among other things, that most of the events which gave origin to these fears, rest in Europe and in the Christian values of the Roman Catholic Church, which both before and after Pope Pius XII, have ironically done, nothing more than to manifest feelings of pain and grief, with intentions to do penance, due to the constant suffering of the people of Israel, which has always reached their hearts.
Jacobsen: Does every country of the world bear responsibility for making the world a better place? If so, why so? If not, why not?
Sorensen: I think that to bear responsibility for this, there is always somebody who should do so, and no country will ever be someone, since in themselves they’re collectives, that as such would be and not be, and no existing thing is capable of both simultaneously. In this sense, I consider that responsibility as well as forgiveness, are always individual, and therefore it is necessary that both start from each one of us, and not from an abstract construct, which as such, only exists in an ideal world, but not in a world like ours, where perfection does not exist.
Jacobsen: What countries are making the world worse, the most?
Sorensen: I think that all those countries, which have subjected their fellow citizens, to the yoke of totalitarianism, in any of its facets, and therefore, have deprived them of rights, as fundamental, as the freedom of choice and conscience, and secondarily have alienated them, to the point of dehumanizing their beings.
Jacobsen: What nations are making the world better, the most?
Sorensen: I think that all those democratic countries focused on freedom and tolerance, that see in the state a controlling entity which guarantees the commonwealth, and grant in turn a subsidiary role to it, at the same time, that they’re more centered on the social needs, than on the individual self-referential ones, and ultimately search the humanization of society, by promoting civic values of cooperation and solidarity.
Jacobsen: Hey you! Cya around.
Sorensen: Until next time!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/24
Finishing the loose ends of this 84 “active” high-IQ society listing, this is article five of six with a first-pass analysis of the World Intelligence Network from claimed sigmas 5 to 7 (inclusive). The World Intelligence Network was founded by one of the few ever-present personalities of the high-IQ international communities, Dr. Evangelos Katsioulis, who remains the President alongside Manahel Thabet as the Vice President. The first pass simply goes from the website links. The second pass looks through search engines. Thus, the first pass should be considered less reliable, though direct reportage of the status based only on the information from the link on the World Intelligence Network website. The second pass has found some societies to be active to different degrees and in interesting ways. Here goes:
At 5 sigma, the Mega Foundation Society of Gina LoSasso (Dr. Gina Langan) and Christopher Langan connects to a dead Facebook link. Thus, on the first pass alone, the Mega Foundation Society looks defunct. The OlympIQ Society of Evangelos Katsioulis connects to an internal World Intelligence Network website and seems functional. Presidents have been Evangelos Katsioulis and Thomas B. Its Vice presidents have been YoungHoon Bryan Kim, George Petasis, Jonas Högberg, and Jonathan Wai. Internet officers have been Evangelos Katsioulis and Jonas Högberg. Its membership officers have been Evangelos Katsioulis, Jonathan Wai, and Jan Willem Versluis.[1] The Pars Society of Baran Yönter leads to a dead website and looks defunct on the first pass. PolymathIQ Society of Ron Altmann seems defunct on the first pass. The Sigma V Society of Hindemburg Melão/Hindemburg Melao seems functional, though potentially paralytic with members including Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Rauno Lindström, Peter David Bentley, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Guilherme Marques dos Santos Silva, and Lloyd King. The Unicorn Society of Hindemburg Melão seems online, though potentially defunct, uncertain, on the first pass.
At 5.33 sigma, the Ultima Society of Ivan Ivec seems defunct on the first pass.
At 6 sigma, the Giga Society of Paul Cooijmans seems functional on the first pass with members including Andreas Gunnarsson, Thomas Wolf, Evangelos Katsioulis, Rick Rosner, Matthew Scillitani, Heinrich Siemens, Scott Ben Durgin/Scott Durgin, Dany Provost, and Rolf Mifflin, Paul John – possibly others. The Nano Society of Ivan Ivec seems defunct on first pass leading to a dead website. The Sigma VI Society of Hindemburg Melão seems online with unknown activity on the first pass with members and prospective members including Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf (Prospective member, wait for the new norm of the Sigma Test VI), and Peter David Bentley (Prospective member, wait for the new norm of the Sigma Test VI).
At 6.27 sigma, the One in Five Society of Huck Nembelton leads to a dead website and seems dead on the first pass. The Universal Genius Society (UNIGEG) of Brennan Martin leads to a dead link and appears defunct on first pass.
At 6.66 sigma, the Grail Society of Paul Cooijmans appears functional and inactive with a website on the first pass.
At 7 sigma, the Tera Society of R. Young of New Zealand on the first pass contains an active, functional website, i.e., seems non-defunct.
The sixth, of six, article(s) will cover these 5 to 7 sigma societies in more depth. Links will be provided to the other articles for ease and the summary statement on this research followed by a statement on the next set of research.
[1] The members include Dr. Evangelos G. Katsioulis, MD, MSc, PhD, Bart Miles, Laura N. Kochen, D.X.J., Christophe Dodos, Steve Schuessler, George Ch. Petasis, A.F., Jonas Högberg, Mari Takishita, J. W., Thomas B., Jan Willem Versluis, Alexander Prata Maluf, Dr. Christopher Philip Harding, Oliver Q., Wayne Zhang, Martin Tobias Lithner, Miguel Angel Soto-Miranda, M.D., Hever Horacio Arreola Gutierrez, Wang Peng, Takahiro Kitagawa, Andreas Andersson, Lee HanKyung, M.D., Julio Machado, Misaki Ota, Erik Hæreid, Santanu Sengupta, Qiao Hansheng, Dr. Benoit Desjardins, MD, PhD, Wen-Chin Sui, Yaron Mirelman, JMoriarty, Fan Yiwen, Zhibin Zhang (张智彬), Chen Anping, Dr. Yasunobu Egawa, Ph.D., Raymond Walbrecq, Junlong Li(李俊龙, Prof. Vernon M. Neppe MD, PhD, Nth Bar-Fields, Susumu Ota, Li Shimin, Marios Prodromou, Rickard Sagirbay, Dan Liu (刘丹), YoungHoon Bryan Kim (김영훈), W. C., Jo Christopher Montalban Resquites, Entemake Aman, Daniel Shea, Yaniv Hozez, Ζeu Ζoug(宗震), and Sio.
Its Subscribers are Gaetano Morelli, Anonymous O.S.2, Anonymous O.S.3, Yi Junho, Frederick Goertz, Iakovos Koukas, Anonymous OS.007, Altug Alkan, James McBeath, Anonymous O.S.10, Anonymous O.S.11, Nikolaos Katevas MDs, BSc, MSc, PhDc, Jose Gonzalez Molinero, Frank Aiello, Watcharaphol Chitvattanawong (วัชรพล ชิตวัฒนวงษ์), and Sandra Schlick.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/22
To the micro-fraction interested in such an analysis in this series, let’s continue, please, the World Intelligence Network lists a significant number of high-IQ societies, which comes in two lists. One states 65 active high-IQ societies; another lists 84 “active” high-IQ societies. “Active” is the presumptive status of the 84 high-IQ societies claimed, as such, for the World Intelligence Network. Based on the first three articles, “active” is not true. Perhaps, it was, but not anymore. These series of inter-related articles focus on the second list, as it’s, purely and simply, longer – 84 in contrast to 65. The original idea was four articles based on two segments of the societies and then a first pass & second pass analysis of the societal status. This idea could be extended with further thought now into the claimed higher sigma societies beyond 4.8.
This fourth article covers the second pass or second review of the World Intelligence Network “active” high-IQ societies between sigmas 3.13 and 4.8. The first pass reviews the website links to see the status directly from the World Intelligence Network. The second pass looks at the world’s largest search engine with keyword searches, i.e., Google searches. The President of the World Intelligence Network is Evangelos Katsioulis and the Vice President/Vice-President is Manahel Thabet. The publication for the World Intelligence Network is Phenomenon run by co-editors Lord Graham Powell/Graham Powell and Krystal Volney. Here we go again, dear reader:
At 3.13 sigma, the Ludomind Society of Albert Frank and Peter Bentley appears mentioned in an article by Albert Frank hosted on the web domain of Paul Cooijmans entitled “Ludomind, A New Society.” The article states:
Ludomind was founded in 1999 by Albert Frank.
In 2003, it became an International Society, (re)founded by Peter Bentley and Albert Frank. The goal of the society is – without any exception – to present BEAUTIFUL puzzles. The members must of course specify if they are the author of the puzzle, or give the origin. A puzzle may never come from a (active or inactive) test.
Besides, the puzzles may not be (too) cultural, may not be related to a language (some members don’t speak English), and must not need high academics knowledge.
To become a member, ALL of the following conditions are needed:
– An estimated I.Q. > 150 (this condition is the less important)
– To have created or selected ONLY beautiful puzzles
– To be active – this means to present a puzzle minimum from time to time
– To accept, on the mailing list, to send mails only – without any restriction – concerning puzzles. The SesquIQ Society appears defunct…
… The URL is: http://www.ludomind.gui.pro.br/
The URL is defunct. One can find a copy of the article: http://users.skynet.be/albert.frank/ludomind1.htm. The same URL is defunct. “Eight Unusual High IQ Societies” by ‘bkivey’ mentions the society, which states the 150+ IQ (S.D. 16) requirement for membership. The World Genius Directory lists the society, while the link there, too, is defunct. AtlantIQ Society lists Ludomind in its dead societies section. Thus, on the second pass, and the first pass, Ludomind appears defunct. One can find numerous references to SesquIQ Society without legitimate links to a valid web domain leading to a second pass conclusion of the defunct status of it. However, its old website stated:
About SesquIQ:
”Sesqui-” means one and a half, (sesquicentennial is 150 years), so using a play on the prefix and an acronym, adding “sesqui” to the average IQ of 100 is therefore 150. Pronounced ( ses kwi’ ku ). Our first purpose is to put learned knowledge into action, to live-out our philosophy of productivity.
Membership Requirements:
(i) Verifiable 150 IQ (99.9%+ as scored on a legitimate supervised IQ test), or 360 SQ. (ii) Personally and physically involved in a productive action which has universal value to Nature. (iii) Dissertation explaining your activity in detail. (iv) Must be polite, honest, compassionate, fair, ethically moral, peaceful, and logically minded. (v) Online members must submit an update of their activity twice a year to be reviewed for continuing membership.
At 3.2 sigma, the ISI-Society of Jonathan Wai seems defunct on its first pass while functional and active on its second pass[1]. Its current administrators are Stanislav Riha and Braco Veletanlic. Its distinguished members are Laurent Dubois, Hindemburg Melao Jr., Philip J. Carter, Evangelos G. Katsioulis, Petri Widsten, Carlos P. Simoes, Xavier Jouve, David Udbjorg, Hernan R. Chang, Umit Soygenis, Vernon M. Neppe, Luis Enrique Pérez Ostoa, Edward Close, Marco Ripà, Paul Freeman, Paul Moroz, Mark van Vuuren, Adrian Klein, Niranjan C. Bhat, Jason Betts, Beatrice Rescazzi, and Simon Olling Rebsdorf. The Smart People Society appears defunct on first pass and second pass.
At 3.26 sigma, the Epida Society of Fernando Barbosa Neto appears active, online, and functional. Its President is Andrew Aus; Member Officer is Erdem Yilmaz; and, vice-membership officers Michael Baker and Phil Elauria.[1] The World Intelligence Network describes the society as follows:
Epida is a high IQ society founded on 09/01/2010 for people with an IQ equal to or higher than 152 on a scale using a standard deviation of 16. This is to say that 0.06% of the world population would qualify.
The word ‘Epida’ actually embodies the minimum criterion for admission. How so? An IQ of 152 is 3.25 standard deviations above the mean, 3.25 is equal to 3 + 1/4. Realizing that the first letter of ‘plus’ is ‘p’ and the first letter of ‘division’ is ‘d’, and replacing these symbols with these letters in ‘3+1/4’ one obtains ‘3p1d4’. Replacing the numbers with their similarly-shaped letters in the western alphabet, one obtains Epida!
In the forum, there are discussions on the topics of intelligence, puzzles, science and philosophy.
Although, its copyright on the web domain states “2012,” which leads to questions about the degree of activity if “active.”
At 3.33 sigma, the sinApsa Society of Marin Filinic appears defunct on first pass and second pass. One only receives a “.swf” file – be careful with “.swf” files in general.
At 3.66 sigma, the SPIQR Society of Marco Ripà appears functional while inactive or on an old platform on the first pass. It has a listing on the World Intelligence Network with the statement:
sPIqr is an international society, founded on 18th February 2010 with the purpose of bringing together people who pass the 99.98 percentile in two or more selected IQ tests.
The acronym sPIqr derives from the Italian pronunciation of the crest S.P.Q.R., that is, “Senatus Populusque Romanus”. Furthermore, pi=3.1415… is the relationship between the diameter of a circle and its perimeter. In the mind of humankind, the circle has always represented the ideal of perfection. Obviously sPIqr also contains the letters “IQ”, which indicates the core element of this kind of virtual cafe.
The purpose of the sPIqr is to make people aware of how important the inclusion of gifted children is within the school system. Very often these brilliant children have to face up to a hostile environment that doesn’t allow them to fully express their abilities.
sPIQr Society appears online, functional, and with an active member listing on the second pass[3]. Ripà is active on YouTube on a channel devoted to interests of his and talks by him.
At 3.73 sigma, the Coeus Society of Martin Tobias Lithner looks defunct on the first pass as well as the second pass. The Hall Of The Ancients (HOTA) of Brennan Martin looks defunct on first pass and second pass. The RationalWiki website states:
Founded by a psychic and advocates pseudo-eugenics as well as authoritarianism, oh boy. Apparently all decisions for the common man should be made by the smartest .001% of the population. If Mensa is the Rolex of high IQ clubs then this one is the totally legitimate “Rollex” that you bought from the flea market.
The Vertex Society of Steven Wagner-Damianowitsch appears defunct on the first pass with a new use for the web domain. However, based on correspondence with Steven Wagner-Damianowitsch, Vertex Society is active, though small in membership, with 29 members in its 14 years in existence. The sigma of 3.75 for the membership (not precisely 3.73) may explain this low membership. Its non-defunct (second pass found) website states:
Fellows Society for Exceptionally and Profoundly Gifted (FSEPG) – Vertex, is an International Nonprofit Association gathering individuals with scores above IQ 160 SD16 on professional, standardized tests of intelligence – a rarity of 1/11,000 or 3.75 standard deviations above the mean – as far as intelligence can be reliably measured. It is one of the very few associations whose members are selected by means of professional, standardized, supervised intelligence tests only, which makes the society entrance claim undoubted as per standards of the scientific community.
FSEPG Vertex also fills an enormous gap. Up until the foundation of Vertex, there have existed no societies with entry requirements between 3 and 4 standard deviations.
Societies, many of which ambiguous with regard to the validity of their admission tools, often clutter at the same cut-off points, providing no gradation, and introducing confusion.
As FSEPG Vertex is aimed at the opposite, it was deemed useless unless being strongly based on the use of professional tests only, and providing finer gradation to the properly qualified members of the HIQ community. It is on these two principles that Vertex Society has been founded on and to which it is pledged to adhere.
Founded in the summer of 2006.
The Vertex Society Distinguished Research Fellow is Angelica Partida Hanon. Its research fellows are Martin M. Jacobsen, Evangelos Katsioulis, Thomas Chittenden, and Silvio Di Fabio. Its Distinguished Fellow is Stephan W.D. Its society fellows include Stephan W.D., Joshua A. Patterson, Vittorio Emanuel Lestat, Eduardo Correa da Costa, Angelica Partida Hanon, David Lubkin, Nathan Bourgoin, Paul Laurent, Stephen D. Flax, Marios Prodromou, Martin M. Jacobsen, Joseph Getti, Bernhard Junker, Milos Tatarevic, C. Vnt, Thomas Joseph Hally, Wayne Zhang, Evangelos Katsioulis, Hideharu Kobayashi, Aubrey Ellen Shomo, John Argenti, George Christos Petasis, Thomas W. Chittenden, Kevin J. Curley, Jeremy Leland Hauger, Dr. Jürgen Koller, Thomas Dalsgaard Nielsen, Andreas Kounis-Melas, and Silvio Di Fabio.
At 4 sigma, the Camp Archimedes Society of Fivos Drymiotis and Lestat seems defunct with a website disabled on the first pass and the second pass. The Epimetheus Society of Ronald K. Hoeflin appears functional and potentially active, though uncertain on the latter point; this is based on first pass and second pass review. Ronald Hoeflin has been a busy man.[4] The Ergo Society of Luis Enrique Pérez Ostoa seems defunct. As with the sinApsa Society, one only receives a “.swf” file – be careful with “.swf” files, not necessarily this one. RationalWiki describes the Ergo Society:
The people who devote days of their life to finishing complex puzzles are the real heroes. Ergo was set up to reward these self-sacrificing doyens of high IQ societies with free access to more complex puzzles for them to solve, ostensibly to assist with norming. Don’t think too hard about that concept or it starts to resemble unpaid work.
On first pass and second pass, the Ergo Society is defunct. The HELLIQ Society of Evangelos Katsioulis appears functional and active, though segmented from the World Intelligence Network web domain as a website.[5] Its website states:
HELLIQ Society is the new millennium high IQ society for the profoundly gifted homines intelligentes. Founded on the first day of the third millennium (01/01/2001) by Dr. Evangelos Katsioulis MD, HELLIQ functions as an entirely web based superior intelligence community.
HELLIQ Society is the 2nd member society of the World Intelligence Network (WIN)
Terminology
Helliq members are symbolically referred to as HELLIA.
The first component of the Society name is meant to be highly related with the Greek word for GREEK, which is HELLENIC and also with the Greek word for the sun, which is HELIOS. The Society name consists of two components: the first component consists of the first four letters, HELL, before the second IQ component. The number of letters of the component HELL- corresponds to the minimum number of standard deviations (4) on an intelligence performance required for membership.
Its presidents have been Marc-André Groulx, Thomas B., Stephan Wagner Damianowitsch, and Evangelos Katsioulis. Its vice-presidents have been Wayne Zhang, Evangelos Katsioulis, Djordje Rancic, D.T., Ph.D., and Thomas B. Its web officers have been Evangelos Katsioulis, Stephan Wagner-Damianowitsch/Stephan Wagner Damianowitsch, and David Bergman. Its membership officers have been Evangelos Katsioulis, Bruno Alpi, and Tan Kaijie. On first pass and second pass, the HELLIQ Society is not defunct. The Prometheus Society of Ronald K. Hoeflin looks functional, active, and longstanding. Its current President is Maco Stewart. Its current Editor position is vacant. Its current Membership Officer is Maco Stewart. Its current Treasurer is Brian Schwartz. Its current Internet Officer is Karyn Huntting Peters. Its current Ombudsman(/woman/person) is Shannon Hasenfratz Gardner.[6] Prominent members have been Ronald Hoeflin, Marilyn vos Savant, Karyn Huntting/Karyn S. Huntting, and Dan Barker. On the second pass, one can see a boasting of over 100 members worldwide. However, some previously functional links on the website are no longer functional. On first pass and second pass, the Prometheus Society is not defunct. Next, the Sigma IV Society of Hindemburg Melão appears to have members, though seems inactive at this time, i.e., paralytic.[7] It has 171 subscribers and 14 members. Its website states:
Founder: Hindemburg Melão Jr.
Theoretical Cut-off: 99,997%
Admission Criteria: IQ above 164 or equivalent true rarity in the following tests (only these tests):
Members: Sigma Test, Sigma Test VI, Sigma Associations Test, Sigma Analogy Test (+s4)
Subscribers: members of Sigma II
The Tetra Society of Mislav Predavec looks active. It has a decent number of members. Its “functionaries” are membership officer Frandix Chun Him Chan and the founder & president Mislav Predavec.[8] On first and second pass, the Tetra Society seems non-defunct.
At 4.01 sigma, The Platinum Society of Hindemburg Melão seems defunct on first and second pass. The AtlantIQ Society lists the society as a dead society, too.
At 4.27 sigma, the Eximia Society of Patrick Kreander seems defunct. The UltraNet Society of Gina Losasso and Christopher Langan appears defunct on the first pass. On the second pass, Gina Losasso should be, respectfully, Dr. Gina Langan, which is not the listed name or qualification on the World Intelligence Network website. Same with Dr. Ronald Hoeflin too. Others had truncated academic titles too. The “UltraNet Society” should be the Ultranet of the Mega Foundation, where the Ultranet appears to have moved to the platform of Patreon devoted to the noble stated aim of the assistance of the severely gifted.
At 4.8 sigma, the GenerIQ Society of Mislav Predavec seems defunct on the first pass, though with a website on the second pass with unknown levels of activity. Its website states:
Founded in the year 2002, with the main goal to register and gather individuals with highly developed abilities of strict logic, abstract thinking, and reasoning, this society in its kernel has the intention to create a competitive but friendly environment for its members and visitors as well. This society has not an intention to build itself a temple, nor make a shrine to its members in an elitistic manner of discriminating intelligence of other people, but to tease the brains of people who are aware of their high intellectual potentials.
In fact, there are not many people out there who have proven their outstanding intelligence at the level 1 out of 100,000 or 1 out of a million people, they can be counted on fingers of one hand, or two maybe. The list of admission tests which this society recognizes and accepts as a proof of someone’s IQ is not very long, but that is to be expected since there exist more tests than members.
At the moment, the society has 19 full and 15 prospective members from 20 countries on 5 continents.
The Incognia Society of Luis Enrique Pérez Ostoa appears defunct on first pass and second pass. The Mega Society of Ronald K. Hoeflin looks active, functional, and longstanding.[9] Its officers include Administrator Emeritus Jeff Ward, Administrator Brian Wiksell, editors Richard May and Ken Shea, and Internet Officer Daniel Shea. Unfortunately, there was significant controversy within the Mega Society leading to the Mega Society suing for stoppage of the use of their name many years ago based on the requisite legal documentation. The evidence and outcome is in the legal documents available on the Mega Society website.[10] Another aspect of the Mega Society with some potential for cold water required at this time because of widespread misinformation. Some individuals took the Mega Test, in particular, under pseudonyms or fake names & real names for two attempts rather than once. The reality of the matter, the most legitimate test scores should be the real name and the first attempt on any given test, especially in consideration of experimental or alternative tests. Over the Mega Test, several individuals garnered minor fame for the scores: Marilyn vos Savant, Rick Rosner/Rick G. Rosner, Chris Langan/Christopher Michael Langan, John H. Sununu/John Henry Sununu, Keith Raniere, and Solomon W. Golomb. The individuals who took the test twice while using fake names for one of the attempts were Rick Rosner posing as “Richard Sterman” and Chris Langan/Christopher Michael Langan presented as “Eric Hart.” Rosner/“Sterman” scored 44/48 on the first attempt on the Mega Test. Langan/ Hart” scored 42/48 on the first attempt on the Mega Test. Marilyn vos Savant scored 46/48 on the first attempt on the Mega Test – higher than anyone on the first attempt and under the real name. Thus, there is no king of the Mega Test; there is the Queen, though: Marilyn (Mach) vos Savant. The scores on the Mega Test on the sixth norming for Langan/“Hart,” Rosner/“Sterman,” and vos Savant, for the 42/48, 44/48, and 46/48, would be, on S.D. 16, IQs of 174, 180, and 186, respectively. Subsequently, in issue 206 of Noesis: The Journal of the Mega Society, David Redvaldsen published an article or republished an article entitled “Do the Mega and Titan Tests Yield Accurate Results? An Investigation Into Two Experimental Intelligence Tests.” In it, he produced a different set of norms of the Mega Test and the Titan Test. Redvaldsen’s norms would earn Langan/“Hart,” Rosner/“Sterman,” and vos Savant, IQs of 163, 167, and 170+, respectively, on an S.D. of 16. Therefore, on the Mega Test scores, and on an S.D. of 16, between the Redvaldsen norming and the sixth Hoeflin norming, the first attempts – the truer scores on the Mega Test, even ignoring the use of a fake name and the status of an alternative test and not a mainstream test, though a higher quality one – would yield IQs between 163 to 174 for Langan/“Hart,” 167 to 180 for Rosner/“Sterman,” and 170+ to 186 for vos Savant, respectively. Other scores claimed in the 190s, 200s, or even 210, would amount to irresponsible/naive journalism and media hype in mostly minor and medium-sized media outlets in regards to the Mega Test. Redvaldsen reviewed the Titan Test, too, as per the title of the republication. Wikipedia is an unreliable source of information in some, even many, cases. As far as I can tell, “C. Minor” stipulated on the Rick Rosner Wikipedia page does not exist, which claims a tie on the Mega Test and Titan Test scores by the, at the time, 15-year-old person. Do not take the statement of “irresponsible/naive journalism and media hype” from me, alone, to the heart of the matter, the idea of the highest possible general intelligence test score seems worth abandoning to some degree. To take this from an interview with Dr. Ronald Hoeflin, no single highest IQ can be claimed, legitimately, or, at least, seriously, as follows, in “An Interview with Dr. Ronald K. Hoeflin on “The Encyclopedia of Categories,” Family History and Feelings, Upbringing and Giftedness, and Aptitudes (Part One)” (2019); Hoeflin states:
The Guinness Book of World Records abandoned its “Highest IQ” entry in 1989 because the new editor thought (correctly) that it is impossible to compare people’s IQs successfully at world-record level. The highest childhood IQ I know of was that of Alicia Witt, who had a mental age of 20 at the age of 3. Even if she had been 3 years 11 months old, this would still amount to an IQ of over 500! At the age of 7, she played the super-genius sister of the hero in the 1984 movie Dune. On a normal (Gaussian) curve such an IQ would be impossible since an IQ of 201 or so would be equivalent to a rarity of about one-in-7-billion, the current population of the Earth. But it is well known to psychometricians that childhood IQs using the traditional method of mental age divided by chronological age fail to conform to the normal curve at high IQ levels. The Stanford-Binet hid this embarrassing fact in its score interpretation booklet (which I found a copy of in the main library of the New York Public Library) by not awarding any IQs above 169, leaving the space for higher IQs blank! The CMT avoids the embarrassment of awarding IQs of 500 or more by having a maximum possible IQ on Form A (the harder of the two CMTs) of 181. Leta Speyer and Marilyn vos Savant, both of whom I had dated for a time, had been listed in the Guinness Book of World Records as having world-record IQs of 196 and of 228, respectively, Marilyn having displaced Leta in the 1986 edition. Leta felt that the 228 IQ of Marilyn was fake, but I was aware that these childhood scores could go well beyond 200 IQ because they fail to conform to the normal curve that Francis Galton had hypothesized as the shape of the intelligence curve in his seminal book Hereditary Genius (first edition 1869, second edition 1892). I was unable to contact Alicia Witt to see if she would be interested in joining the Mega Society. I should note that the three key founders of the ultra-high-IQ societies (99.9 percentile or above) were Chris Harding, Kevin Langdon, and myself. Harding founded his first such society in 1974, Langdon in 1978, and myself in 1982. Mensa, the granddaddy of all high-IQ societies with a 98th percentile minimum requirement, was founded in 1945 or 1946 by Roland Berrill and L. L Ware, and Intertel, with a 99th percentile minimum requirement, was founded in 1966 or 1967 by Ralph Haines. I don’t care to quibble about the precise dates that Mensa and Intertel were founded, so I have given two adjacent dates for each. In its article “High IQ Societies” Wikipedia lists just 5 main high-IQ societies: Mensa, Intertel, the Triple Nine Society, the Prometheus Society, and the Mega Society (minimum percentile requirements: 98, 99, 99.9, 99.997, and 99.9999, respectively; or one-in 50, one-in-100, one-in-1,000, one-in-30,000, and one-in-1,000,000; dates founded: roughly 1945, 1966, 1979, 1982, and 1982; founders: Berrill and Ware, Haines, Kevin Langdon, Ronald K. Hoeflin, and Ronald K. Hoeflin, respectively.
To claim the smartest person in the world is far too premature, even now, and, in many respects, illegitimate, as an example in the case of the Mega Society, the most authoritative source stipulates the same, i.e., the creator of the Mega Test, the Titan Test, the Ultra Test, and the Power Test, and the founder of the Prometheus Society (1982), the Mega Society (1982), the Top One Percent Society (1989), the One-in-a-Thousand Society (1992), the Epimetheus Society (2006), and the Omega Society (2006), or Dr. Ronald Hoeflin, as per the above statement. Marilyn vos Savant, Rick Rosner/Rick G. Rosner, Chris Langan/Christopher Michael Langan, John H. Sununu/John Henry Sununu, Keith Raniere, and Solomon W. Golomb took the Mega Test. As far as I know, at least, Rosner, of the aforementioned, took the Titan Test. He scored perfect on it. Rosner is the only individual to ever achieve this on the Titan Test, which is before the compromise of the Titan Test. The first Hoeflin norming of the Titan Test is on an S.D. of 16 and would yield an IQ of 190+ if a perfect score or 48/48. However, with Redvaldsen’s norming, 48/48 would correspond to an IQ of 168+, which makes Rosner’s Titan Test perfect score corresponding to an IQ of 168+ to 190+ on an S.D. of 16 between the Redvaldsen norming and the first Hoeflin norming, respectively. The Mega Society takeaway: Both the Titan Test and the Mega Test have been officially compromised; the Ultra Test and the Power Test are accepted for membership purposes of the Mega Society now; vos Savant is the Queen of the Mega Test, while Rosner is the King of the Titan Test; its flagship publication, Noesis: The Journal of the Mega Society, continues to publish irregularly under the editorial leadership of Ken Shea and Richard May, previously under Kevin Langdon. An addendum: Granted, these are higher quality alternative tests, though not mainstream general intelligence tests, which can make all the difference. Next, the Omega Society of Ronald K. Hoeflin seems functional and longstanding with an unknown activity level.[11] The Pi Society of Nikos Lygeros is active and functional on the first pass and second pass with extensive data on its website. Lygeros almost contains an overwhelming database of material there.
Thank you for your attention.
[1] Two categories not included in these listings were hidden members and removed members because these provided zero data, except an additional n to the N. Full members of the ISI-Society include Bruno Alpi, Mari Donkers, Paul F. Kisak, Mateusz Kurcewicz, Dieter Wolfgang Matuschek, Jesmond Debono, Roger Kircher, Robbie Dawson, Mike Hess, Alberto Matera, Karl Wilhelmson, Andre Valentic, Michael Ronnlund, Santanu Sengupta, Djordje Rancic, Barry Howard, Anna-Karin Burman, Enrico di Bari, Grant J. Fisher, Glenn Prince, Florian Schroder, Reinhard Matuschka, Edward Vanhove, Terry Strobaugh, Nileon Dimalaluan Jr., Mick Dempsey, Antoniou Constantinos, Torben Sorensen, Jörg Zurkirchen, Marc Heremans, Maria Casillas, Tommy Smith, David Bergman, Keith Takishita, Arne Blak, Marco Roger Graf, Andreas Gunnarsson, Martin Dresler, Robert Brizel, David Giltinan, Stefan Lindberg, Pawel Bulacik, Karin Lindgren, Dylan Taylor, Jonathan May, Jan Merolant, Gilad Skyte, Christian Hohenstein, Tetsuji Nishikura, Georg Michael Strasser, Andrew McGowan, Jean-Eric Pacaud, Rahul Horé, Bart Lindekens, Eric Avendaño, Matthew Dascombe, Bill Clark, Magnus Adamsson, Patrick Allain, Uros Petrovic, Alan O’Donnell, Thomas B., Kirk Butt, Mikael Andersson, Juha Varis, Xavier Reinhard, Pawel Janic, Isaac Ifrach, Vidar Sinding, Chris Chsioufis, Joseph Tomlinson, Richard Stephenson, Robert Bergelson, David Holler, William Handyside, Peter Ingestad, Achim de Vivie, Denis Quéno, Ulf Westerlund, Tommi Salokivi, Christopher Galiardo, Dan Duval, Ashish T. Vaswani, Ian Dowling, Walter Yazdani, Reejis Stephen, Hideharu Kobayashi, Chris Wales, Koji Ito, Adam William Kisby, Jan Glowaski, Ryan Sloan, Collette Carlson Kisby, Kasper Olsen, Romain Simoni, Kaj H. Forsell, Frédéric Lion, Richard M. Riss, Masaaki Yamauchi, Pamela Staschik Neumann, Christos Apostolidis, Thierry Bourret, Jean Loup Agache, Patrick J. Maitland, Joseph Limpert, Andrzej Figurski, Gary Robinson, Gerasimos Politis, Thomas Faulkner, Pedro López, Frederick Fritz Reitz, Shi-hyung Lee, André Ruo, Andreas Wolf, K.Siong Eng, Joe Fitzgerald, William F. Hamilton III, Walter van Huissteden, Papageorgiou G. Pantelis, Konstantinos Ntalachanis, Waddaah, Ivan Ivec, Marcus Gemeinder, Armin Becker, Peter Uebele, Chivorn Kouch, Henrik Hjort, Vittorio E. Lestat, Jani Kristian Savolainen, Panuwat Srimuang, Fivos R Drymiotis, Neil Z. Miller, Thomas Hally, Wayne Guy Butterfield, Aris Giachnis, Sandra Schlick, Alan Willis, César Tomé-López, Chris Haerringer, Wayne Zhang, Serge Miserez, Tobias Lindberg, Athanasios N.Nikolakopoulos, Todd H. Fox, David Lubkin, Ole Mose, Paul Laurent, Maco Stewart, Greg A. Grove, Andrés Leonardo Gómez Emilsson, Okay Karakas, Todd Emslie, Jyrki Leskelä, Martin M. Jacobsen, Daniel Solis, Dallayce Bright, Blake Woodward, Julie Tribes, Eric Lionel Pratte, Gérald Grossmann, Heo Hoon, Didier Jacquet, Justin Benedict, Jamie Stroud, Anna Ayanova, Han-Kyung Lee, Aaron Light, José Gutiérrez Sáez de Castillo, Robert Herceg, Nate Durham, Frederik Kerling, Erik Dellcrantz, Rudimar Schmitz, Anirban Bhattacharyya, Don Watson, Gi Beom Bae, Jan Snauwaert, Dong Su Ryu, Rodrigo Garcia Kosinski, Burak Yulug, Chris Liggett, Jan Antusch, Anthony William Lawson, Dany Provost, Thuy-Vi Ton That, Hope Hanson, Robin Bourbon, Antonio Rada García, Takeshi Amagi, Jeff Goldman, David Quint, Yusaku Hori, Pablo Fernández González, Hakan Erdil, Craig Albrecht, Perry Choi, Stefan Majoran, Gabriel Silvasi, Shinji Okazaki, Christian Croona, Ivo Rubic, Christoph Gersdorff, Jeff Leonard, Øyvind Torsen, Ernie Marasigan, Paul Landuyt, Aleksandra Vidanovic, Richard Lemyre, Richard Sharp, Joshua Sparks, Maciej Slowinski, Luka Banic, Afsin Saltik, Jarl Victor Bjørgan, James T. Keating, Patrick J. McShea, Shack Almon, Wesley Sampson, Leonardo Casetta, Francisco Rodriguez, Carlos Lourenco, Jürgen Koller, Elizabeth Anne Scott, Dong Khac Cuong, Yoshihito Niimura, Torbjoern Brenna, Ryan Jackson, Andrea Gelmetti, Lasse, Theodosis Prousalis, Fernando Sánchez, Silvana Paredes, José González Molinero, Gary Barnett, Jonatas Müller, Nikhil Dhamapurkar, Gary Song, Jérôme-Olivier Billet, Jacqueline Slade, Warren Tang, Martin Tobias Lithner, Alex Stamatiades, Baku Saito, Kaloyan Kraev, Grant Meadors, Adam Robert Kowal, Darb, Ivan Yovev, Cui Bingyu, Patrick John Kreander, Jon Scharer, Eddie Sudzilovsky, Michael Baker, Andrew Aus, Martijn Tromm, Jingzhi Yang, Rodrigo Mate, Zhiyong Tu, Alexander Herkner, Hever Horacio Arreola Gutierrez, Brad Schmaltz, Akshay Goel, Sunder Rangarajan, Adílio Gomes da Silva, Wang Yue, Hiromitsu Tsugawa, Robert Rose-Coutré, Andreas Andersson, Ina Bendis, Jeffrey Rosenthal, Wang Yang, Brennan Martin, Shi Li, Victor Sanchez Martin, James Gordon, Sérgio Duarte da Silva, Jingbo Zhang, Miguel Angel Soto-Miranda, Clement M. Lee, Silvio Di Fabio, Nikolaos Ulysses Soulios, Yui Yamaguchi, Tom Högström, Kimmo Kostamo, Ryuta Arisaka, Ting Fu, Bo Østergaard Nielsen, John Argenti, laolu Osunbayo, George Walendowski, Andrew Rigg, Nguyen Thai Hoang, Wayne Cooper, Peter D Rogers, Jonas Hiller, Liu Jiapeng, José Zumaquero, Anja Jaenicke, Tommi P. Laiho, Göran Åhlander, Louis Sauter, Kim Chow, Julio Machado, Claus-Dieter Volko, David B. Olson, Panagiotis Karabelas, Konstantinos Ntatsis, Nicolò Pezzuti, Konstantinos Kolokotronis, Arjan van Essen, George Ch. Petasis, Yuki Yamanaka, Jonathan Englert, Igor Dorfman, Vicente Lopez Pena, Paul Merino, Ivan Rasic, Erik Hæreid, Kei Suzuki, Raymond Mulvey, Iakovos Koukas, Kamil Tront, Romeo Cairme, Jr., Dalibor Marinčić, Theo Leworthy, Victor Hingsberg, Johnathan Machler, Alexandru Georgescu, Gareth Rees, Burkan Bereketoğlu, Noriyuki Sakurai, Jeremy Buras, John Kaspo, Jakub Oblizajek, Alican Yavuz, Dimitrios Sourlas, Charles Rykken, James McBeath, Thom Devine, Woo Chun Onn, Mohd Faizal Bin Azman, Lukáš Puškáš, Vsileios Nikolousis, Filippo de Donatis, Sai Praveen Srinivasan, Andre Gangvik, Måns Kämpe, Emmanuel F., Trevor Simpson, Frederick Goertz, Alessandro Campana, Alessia Iancarelli, Ujjwal Dey, Jérôme Kelber, Rabi Rashmi Roy, Samyak Shrestha, Daniel Fourie, John Zadeh, Simon Chatzigiannis, Jung-su Yi, Robert T. Bucci Jr., Niko Vilhunen, Taher Hansen, Sung-jin, Kim, Michael D. Mehlman, Saif Lalani, Antonio Fortunato, Andreas Olausson, Marcus Olander, Lee Sunggil, Gabriel Garofal, Seiryu Yamane, Hiroki Fujiwara, Kim Jin Seok, Logan Smith, Ed Fernandez, Christopher Angus, Joachim Lahav, Yuhui Sun, Chuanchuan Li, Bruce Nye, Javier Río Santos, Dionysios Maroudas, Rodrigo Cerqueira Cunha, Altuğ Alkan, Shota Miura, Igor Bogdanic, Waichiro Horiuchi, WeiJie Wang, Zhang Yang, Koyo Yoshihara, Soojung Bae, Ashraya Ananthanarayanan, Elcon Fleur, Taemin Song, Naoki Kouda, Guocheng Wu, Richard Sheen, Jan Claes, Natalie de Clare, Kathy A Kendrick, Nobuya Nakagawa, Sam Thompson, Stefano Pierazzoli, Kaishi Terashima, Shuji Yamada, Anders Hellström, Yun Dong Yeo, Makoto Takenaka, Naomi Takenaka, Wang Zhangyuan, Federico Calarco, Daisuke Fujimori, Kenzou Oohashi, William J. Novalany, Steven Grieco, Haoran Zhang, Giulio Cosio, Edison Yin, Oscar Holtner, Jiwhan Park, Luca Fiorani, Naoki Kawabe, Danfei Gu, Hanane Benfreha, Takahiko Kei, DongSu Kim, Kazuhiko Watanabe, Tomohiko Nakamura, Mikihiko Fukunaga, Maciek Matys, Stergios Protogerou, David Espinoza, Keith Blanton, Niels Ellevang, Yuri Matsuo (Hosaka), Akinori Oomoto, Gheorghe Alin Petre, Xiaoming Cai, Chihiro Hamazaki, Fernando Pardo, Alessandro Canzonieri, Hua Weixiang, Shenglei Chen, Iwane Hiroyuki, Johan Kennebjörk, Takashi Egawano, Georgios Kyriakakis, Fabio Castagna, Gildas Sidobre, Qiwei Qin, Roberto Giammattei, Hidenori Ohnishi, Alexi Edin, Valeria Chiara Lanari, Kiyoshi Sasamoto, Takayuki Hiraga, Satoshi Aoki, Ryo Kawai, Konstantinos Vlachopoulos, Francesco Carlomagno, Satoki Tsuji, Jaidip Singh Chauhan, Shinobu Kakimoto, Noah, Kyung Suk Min, Arturo Escorza Pedraza, Wakamatsu Tomohiro, Taisuke Uchida, Christopher Travis Park, Veronica Palladino, Yohei Furutono, Hong xu Zhu, Suei Ting Jhao, Terence P Blackburn, Shojun Yamazaki, Tetsuhito Karasumaru, Song Yuan Zhuang, Anthony Brown, Lorenzo Malica, Sao Yoma, Wong Tai Wai, Xu Chen, Andrea Dalboni, Zhengxinxin, Mark Strobl, Denis Manuel Walch, Ensong Zhang, Bryne Tan, Kenjirou Uesaka (kamisaka), Masahiko Okamoto, Michinori Ando, Marios Prodromou, Yushi Iwai, Anshika Ashok Verma, Tsukimi Yuki, Chiho Jimba, Kounosuke Oisaki, Chihiro Takeuchi, Jewoong Moon, Kentaro Takiguchi, Ziyuan Wang, Joe Bolognese, Ryuichi Onuki, Christian Sorensen, Akihiro Yamada, Annelie Oliver, Jiahao Wang, Jo Christopher M. Resquites, Yukun Wang, Nicos Gerasimou, Alessandro Zerillo, Weng Yang, Joseph Hayes, Jinhua Ren, Huanyun Chen, ZhongLin Leo, Ryoji Tanaka, Hiroki Hirabayashi, Thomas J Hally, Tin Chun Bun, David Kelly, Junxi Niu, Akitomo Kibihara, Byunghyun Ban, Junshuo Chang, Wang Yang, Deng Yue, Qichen Huang, Zhang Wenxuan, Shaopin Wang, Takumi Omote, Masashi Asano, Aníbal Sánchez Numa, Wing Yuk Wong, Maximilian-Andrei Druta, Tatsuki Chiba, Yaoita Kento, Yingyi Ding, Nitish Joshi, Hiroki Kaya, Kenta Onoda, Sheng Hu, Akira Miyamoto, Silva Huang, Ritoprovo Roy, Lee Junho, Genki Sugiura, Wei Lai, Maki Hashida, Koji Takahashi, Hiroyuki Shigeta, Keigo Morishita, Tatsuhiko Ogata, Masumi Kawauchi, Carlo Maina, Nam Kyu Ha, Koki Morioka, Toshihiro Kawasaki, Frank Aiello, Zhuohao Yuan, Jonas Haas, Yao Xu, James Dorsey, James Richard Lorrimore, Barry Beanland, Yu Lin Lu, Gaetano Morelli, Nikolai von Boetticher, Eugene Kim, and Jeffery Lee Humphrey.
Also, there are a smaller number of subscribers including Leonardo Gomes, Stanislav Hatala, Guner Rodop, Phil Randolph, Bruno Alessi, Jeremy Whitley, Michael Fassbender, Kelly Dorsett, Alan Wong, Ingerid Annette Huseby, Matthew Campbell, David Coldwell, David Testerini, Robert Blais, Neoclis Neocleous, Lars Lowe Sjösund, L. Lin Ong, Shawn Clinton, Miguel Castro, Christian Sohl, Andreas Sjöstrand, Shailendu Shroff, Kai Verh, Jim Calkins, Samantha Hamblin, Shaun Sullivan, Eric Stillwachs, Alisa Meesomboon, Michael Tedja, Cedric Johnson, Steve Sunabacka, Julia Zuber, Richard Cadle, Omar Abdallah, Jean Bai, Drew Sanner, James Marshall, Tayo Sandono, Scott Silveria, Nomar Alexander Norono, Rodríguez, Henning Droege, William Heacock, Nuno Jorge Mesquita Baptista, Mike Tarnower, Lim Surya Tjahyadi, Jonathan Childers, Tonny Sellén, John Thomas McGuire, Shailaja Suresh, Chaena Lee, Therese Waneck, Jaegyeong Park, Mathias Dedic, Daisuke Inami, Sajan Bhaskaran Nair, Zhang Shijian, Sudarshan Murthy, Masao Shimada, Layne Walton, Teruyuki Mochizuki, Wang Ziyu, Sriram Balasuramanian, and Baosong Chen.
[2] The stipulated members from the website as follows: President: Andrew Aus (ENG), Membership Officer: Erdem Yilmaz (TUR), Vice-Membership Officers: Michael Baker (USA) and Phil Elauria (USA), Honorary Members: Martin Tobias Lithner (SWE), Brennan Martin (NZE), Mislav Predavec (CRO), Marco Ripà (ITA), and Evangelos Katsioulis (GRE), Full Members: Fernando Barbosa Neto (BRA), Adam Kisby (USA), Paul J. Edgeworth (USA), Michael Baker (USA), Nikhil Dhamapurkar (IND), Zachary Timmons (CAN), Gerasimos Politis (GRE), Pamela Staschik-Neumann (GER), Joshua Sparks (USA), José González Molinero (SPA), Deron K. Holmes (USA), Jonatas Müller (BRA), Brendan Harris (CAN), Thiago Cruz Silva (BRA), Giulio Zambon (ITA), Leif E. Agesen (NOR), Giorgio Milani (ITA), Phil Elauria (USA), Armin Becker (GER), Marios Prodromou (CYP), Yusaku Hori (HKG), Rudolf Trubba (CZR), Edmund James Koundakjian (USA), Jon Scott Scharer (USA), Francisco Rodriguez (HON), Yoshiyuki Shimizu (JAP), Gary Song (CAN), Alexander Herkner (GER), Paul Laurent Miranda (SPA), Guillaume Chanteloup (FRA), George Stoios (GRE), Lim Surya Tjahyadi (INA), Juan Gonzalez Liebana (SPA), Erdem Yilmaz (TUR), Hever Horacio Arreola Gutierrez (MEX), Ron Winrick (USA), Torbjorn Brenna (NOR), Ken Jarlen Olsen (NOR), Aaron Ellison (USA), Kyodou Lee (CHN), Gaetano Morelli (ITA), Sunder Rangarajan (IND), Bowen Wang (CHN), James Richard Lorrimore (UNK), Willian Talvane Arestides Ferreira da Silva (BRA), Yu Lin Lu (TWN), Jarl Victor Bjorgan (NOR), Vjeran Misic (B&H), Joseph Anthony Tomlinson (USA), Christine Van Ngoc Ty (FRA), Ryoji Honda (JAP), Jadesom Leonardo Haenich (BRA), Igor Dorfman (ISR), Graham Powell (ITA), Ting Fu (CHN), Solomos Nikolaos (GRE), Beau Clemmons (FRA), Barry Beanland (DUB), John Argenti (USA), Nicolò Pezzuti (ITA), George J. Walendowski (USA), Nuno Norte de Sousa Silva (POR), Ole Mose (DEN), Martijn Tromm (NLD), and Jorge Del Fresno Viejo (SPA), Prospective Members: Aman Bagaria (IND), Constantí Cabestany (SPA), Nomar Alexander Norono Rodríguez (VEN), Andrea Toffoli (ITA), Lena Carlota Ruiz (CAN), Julia Zuber (GER), Subscribers: Nuno Jorge Mesquita Baptista (POR), and Nathália Geraldo (BRA).
[3] The Full Members List constitutes 130 members with hidden members removed with a rarity of 1/5,443 per member: Adrian Wojcik, A. G. Gonzàlez, Alessandro Campana, Alessandro Caruso, Alessandro Guardascione, Alexandru Georgescu, Andrea Casanova, Andrea Casolari, Andrea Dalboni, Andrea Gelmetti, Andrea Forti, Andrés Robles Jimenez, Andrew Aus, Anthony Brown, Antonio Del Maestro, Arne Andre Gangvik, Arturo Escorza Pedraza, Bernhard Junker, Christian Sorensen Feliu, Christine VNT, Claus-Dieter Volko, Dalibor Marincic, Daming Gao, Dan-Yang Sun, Deron K. Holmes, Didier Jeandrevin, Didier Jacquet, Dionysios Maroudas, Donatello Puliatti, Edoardo Perrone, Eirini Skliva, Emmanuel F., Enrico Rossetto, Enrico Strona, Eric Salinas Garcia, Erik Haereid, Evangelos Katsioulis, Fernando Barbosa Neto, Filip de Meulenaere, Filippo de Donatis, Francesco Concas, Francisco A. Retamal Reinoso, Frederick Goertz, Gabriel Garofalo, Gabriele Tessaro, Gaetano Morelli, Gary Song, Gaspare Delle Fave, George Ch. Petasis, Gerasimos Politis, Gianluigi Lombardi, Gianmaria Ruozi, Giulio Coci, Giuseppe Di Nunzio, Göran Åhlander, Hever H. Arreola Gutierrez, Iakovos Koukas, Ivan Ivec, Javier Rio Santos, Jawdat Wehbe Wehbe, Jiseong Kim, Jo Christopher M. Resquites, John Argenti, José Gonzalez Molinero, Juan Gonzalez Liebana, Juho Karenlampi, Kamil Tront, Keni Gripshi, Klemens Großmann, Kota Akishige, Liu Jianpeng, Lorenzo Malica, Luca Codeluppi, Luca Farinelli, Luca Fiorani, Manahel Thabet, Marc-André Nydegger, Marco Ripà, Marios B. Prodromou, Mattia Pedota, Michael Baker, Jr., Michele Sergi, Miroslav Radojevic, Nicholas Hadjiyiannis, Nicola di Bona, Nicolò Pezzuti, Nikolai von Boetticher, Nikolaos Soulios, Pamela Staschik-Neumann, Paul Laurent, Pietro Ferraro, Raymond Walbrecq, Ricardo Rossello, Rick Farrar, Roberto Enea, Roberto Farah, Roberto Mattei, Roberto Stella, Rudolf Trubba, Samyak Shrestha, Sandra Schlick, Shenglei Chen, Simone Mazzoccoli, Simon Olling Rebsdorf, Sriram Balasubramanian, Stanislav Riha, Stefano Pierazzoli, Steffen Bode, Stephan Wagner Damianowitsch, Sudharshan Moorthy, Takatsugu Muroya, Thomas Fishbeck, Tim Roberts, Tomohiko Nakamura, Torbjorn Brenna, Valeria Chiara Lanari, Valerio Stancanelli, Varidh Katiyar, Vasileios Nikolousis, Victor D. Sanchez Martin, Vincenzo Iovino, Watcharaphol Chitvattanawong, WeJie Wang, Yaniv Hozez, Yan Leduc-Chun, Yao Xu, Yohei Furutono, YoungHoon Kim, Yui Yamaguchi, Zhang Yang, and ZhiHang Li.
The Prospective Members Listing is a rarity of 1/70 people with 85 members where the hidden members have been removed: Alessandro Canzonieri, Alessandro Pacitto, Alessia Iancarelli, Alexander Herkner, Alican Yavuz, Andrea Tesone, Andrea Toffoli, Andrew Hayles, Annelie Oliver, Barry Beanland, Beau Clemmons, Burkan Bereketoglu, Cesare Mazzaferro, Christopher Angus, Chiang Li Ching, Cindy Smith, Clifton Palmer McLendon, Constantì Cabestany Monge, Corinna Mazzillo, Donato Stolfa, Emanuele Gianmaria Possevini, Fabrizio Bertini, Fabrizio Fadini, Fatih Kiratli, Ferran Pericay Turnes, Flavio Furlan, Gabriele Nunnari, Gianmarco Bartellone, Giorgio Poli, Gregor Carter, Gyuri Kim, Hiromitsu Tsugawa, Hyunsik Matthew Cho, Ivan Siano, Jakub Oblizajek, Jaysal Bhatt, Jeremy Christian Buras, Jewoong Moon, Jihwan Han, Jin Young Park, Johnathan Machler, José Gutierrez Sáez, Juha Starck, Jung-su Yi, Juwone M. Gim, Karim Serraj, Kei Suzuki, Kim Chow, Landon Tyler Bennett, Leonardo Caregnato, Lorenzo Buschi, Martina Bonciani, Masaaki Yamauchi, Massimo Caliaro, Michela Fadini, Michele Tedesco, Mike D., Miriana Lallo, M. K. Benazzi Jabri, Moreno Casalegno, Nicos Gerasimou, Nomar A. Norono R., Norberto Costa, Noriyuki Sakurai, Nuno Silva, Okay Karakas, Roberto A. Rodriguez, Roberto Canino, Romeo Cairme, Jr., Ronen Sabo, Rosario Alessio Ronca, R. K., Savvas Tsigas, Simone Forchiassin, Sung-Jin Kim, Teresa Denora, Therese Waneck, Tim Griffith, Troitsky Nemovich, Vincenzo D’Onofrio, Vitaliano Di Grazia, William Smith, and Yu-Lin Lu.
[4] Its membership listing as follows: Don Stoner, Genius Society, The Mind Society, alliqtests.com, Guilherme M. S. Silva, Chris Eichenberger, Enigmadness.com, Stevan Damjanovic, Victor Lestat, Richard May, Kevin Langdon, Dallayce Bright, John C. Fila, Ph.D., Patrick J. Maitland, Thomas R. Caulfield, Jr., Terry Stickels, Adam Kisby, Dany Provost, Jyrki Leskelä, Richard M Riss, Bruno Alpi, Andreas Albihn, Jan Antusch, Kenneth E. Ferrell, Dan Hogan, Jeff Christopher Leonard, Brennan Martin, Ron Padova, Martin Tobias Lithner, and Thomas Imondi.
[5] Its members listing as follows: 01. Dr Evangelos Katsioulis, MD, MA, MSc, PhD, 02. Bart Miles, 03. Laura N. Kochen, 04. Andy Wininger, 05. Jean-Eric Pacaud, 06. Thomas A. Smith Jr., 07. L. K., 08. Thomas B., 09. Andrzej Figurski, 10. André Valentic, 11. J. W., 12. M. T., 13. Ira Gibson, 14. George Ch. Petasis, 15. Alexandre Prata Maluf R.I.P., 16. Stephan Wagner Damianowitsch, 17. Mateusz Kurcewicz, 18. Tan Kaijie, 19. Alberto Matera, 20. Marcus Voyer, 21. D. X. J., 22. Anonymous H22, 23. Jason Young, 24. Joseph Tomlinson, 25. Michael Rönnlund, 26. Muhammad Faisal Tajir (prospective member), 27. Jonas Högberg, 28. Djordje Rancic, 29. Marc-André Groulx, 30. Robert Brizel, 31. F. S., 32. Henrik Eriksson, 33. Marc Heremans, 34. David Bergman, 35. Arne Blak, 36. Steve Schuessler, 37. Thomas Hallgren, 38. Maria Casillas, 39. A. F., 40. Jan Willem Versluis, 41. D.T., Ph.D., 42. Bruno Alpi, 43. Francisco Javier Guerra Prieto, 44. Dr Jason Betts, 45. Rudolf Trubba, 46. Hever Horacio Arrreola Gutierrez, 47. Wayne Zhang, 48. Chris Harding, 49. Santanu Sengupta, 50. Brendan Harris, 51. Didier Jacquet, 52. Martin Tobias Lithner, 53. G. U. L., 54. Jean-Loup Agache, 55. Marios Prodromou, 56. Yoshiyuki Shimizu, 57. Rodrigo Erazo Hermosilla, 58. Miguel Angel Soto-Miranda, M.D., 59. Anonymous H59, 60. Dong Khac Cuong, 61. Eduardo C. da Costa, 62. Jan Antusch, 63. Eva, 64. Wang Peng, 65. Bertrand Frederic Evertz, 66. Bernhard Junker, 67. Yan Detao, 68. Anonymous 30, 69. Minjae Kwon,70. Ruediger Ebendt, 71. Afsin Saltik, 72. Liu Jiapeng, 73. Satoki Takeichi, 74. Tadayuki Konno, 75. John Argenti, 76. Jiseong Kim, 77. Xu Hanwen, 78. Kila Lau, 79. Chen Jingjing, 80. Anonymous 34, 81. Erik Hæreid, 82. Thomas W. Chittenden, PhD, DPhil, 83. Dr Manahel Thabet, PhD, 84. Zhongzhen Wu, 85. Sherwyn Sarabi, 86. Noriyuki Sakurai, 87. Jaime, 88. Erikson dos Santos, 89. Anonymous H89, 90. Sandro Zanin, 91. Dario C, 92. Jung-su Yi, 93. Anonymous H93, 94. Anonymous H94, 95. Youngjin Kim, 96. S. B., 97. William Michael Fightmaster, 98. Jinsung Kim, 99. Yi Junho, 100. JooYoung Kim, 101. Gabriele Tessaro, 102. Frederick Goertz, 103. Gabriel Garofalo, 104. Nikolaos Katevas MDs, BSc, MSc, PhDc, 105. Naoya Kitano, 106. Gaetano Morelli, 107. WenGao Ye, 108. Wittawas Ratchatajai, 109. Anonymous H109, 110. Cho Sanghyun, 111. Bae Gibeom, 112. Seung-Su Lee, 113. YoungHoon Bryan Kim (김영훈), 114. Hiroki Tsubooka, 115. Haakon Mathias Dedic, 116. Anonymous H116, 117. Anonymous H117, 118. Lu Junhong (卢俊宏), 119. Moto Kobayashi, 120. Waichiro Horiuchi, 121. Anonymous H.121, 122. Xie Yanxi, 123. Anonymous H123, 124. Masahiro Nishimura, 125. Ryo Taniguchi, 126. Koyo Yoshihara, 127. Anonymous H127, 128. Dao Thanh Chung, 129. Tetsukimi Brian Beppu, 130. Ryo Matsui, 131. Motohiro Goto, 132. Zhong Jinshuo, 133. Qin Bin, 134. Nobuo Yamashita, 135. Jeongtae Kim (김정태), 136. Robin Spivey, 137. Yoshitake Yamamoto (山本 祥武), 138. Mario Angelelli, 139. Yu Wakabayashi (若林友), 140. Sawayanagi Yosirou, 141. Yoon Dong Yeo, 142. Sam Thompson, 143. Sadateru Tokumaru, 144. Makoto Takenaka (竹中 誠), 145. Daichi Hashimoto, 146. Yuxiang Dai (戴宇翔), 147. Mikihiko Fukunaga (福永幹彦), 148. Eri, 149. Hiroki Yoshizawa, 150. Keita Nakano (中野 恵太), 151. Roger Dagostin, 152. Hua Weixiang (华为翔), 153. Edison Yin, 154. Anonymous H154, 155. Gouichi Motoyoshi, 156. Shiroyuki Hori, 157. Onishi Yozo, 158. Morita Shiga (志賀 盛太), 159. Akihito Tanaka, 160. Liu Xin (刘欣), 161. Koichi Omura (大村 光一), 162. Weiming Xie, 163. Haoran Zhang, 164. Danfei Gu (顾单飞), 165. Anonymous H165, 166. Masanao Otaka, 167. Hiroshi Araki, 168. Dr. Soumei Baba, Ph.D., 169. Hiroaki Hatano, 170. Susumu Ota, 171. Kihiro Inno (印野 希宏), 172. Yuta Yamamoto, 173. Tomohito Yamada, 174. Takahiko Kei, 175. Koichiro Kimura, 176. Kanae Matsumoto(松本 香苗), 177. Naoki Kawabe (川辺直樹), 178. Yoshihisa Kimura, 179. Tomo Hirasawa (平澤 朝), 180. Gheorghe Alin Petre, 181. Naoto Tani, 182. Tatsuya Maruyama, 183. Marina Inamoto, 184. Kyoichi Yamanaka, 185. Takamitsu Endo (遠藤貴光), 186. Yuta Miyamoto, 187. Makoto Takahashi (高橋 誠), 188. Snježana Štefanić Hoefel, 189. Tomohiko Nakamura (中村 友彦), 190. Yukino Asayama (ユキノ アサヤマ), 191. Kuniho Takahashi, 192. Weida Feng (冯威达), 193. Keishi Ishii (石井啓嗣), 194. Andrea C., 195. Anonymous H195, 196. Rickard Sagirbey, 197. Shintaro Michi (道 慎太郎), 198. Ryota Yuasa, 199. Shino Sawai, 200. Kazuma Takaishi, 201. Shinji Morihiro, 202. Ryunosuke Nakamura, 203. Flaviano Cardella, 204. Christopher Garcia, 205. Yoshihiro Maki, 206. Hiroko Tanaka (田中裕子), 207. Takumi Kitajima, 208. Yuna Fumioka (文岡佑奈), 209. Yusuke Hayashi, 210. Naofumi Ohmura (おおむら なおふみ), 211. Lunavidere Yuki Tsukimi (月見裕貴), 212. Yohei Terashima, 213. Satoshi Aoki, MD, 214. Yoshihiro Seki ( 関 佳裕 ), 215. Kento Masuno, 216. Anonymous H.216, 217. Daiki Shuto (首藤 大貴), 218. Junlong Li (李俊龙), 219. Michio Oyama, 220. Hirofumi Ohta (大田 浩史), 221. Yohei Furutono, 222. Kohnoshin Miyajima, 223. HaYoung Jeong, 224. Shouchen Wang (王首辰), 225. Entemake Aman (阿曼), 226. Takashi Egawano, 227. Hiroyuki Kataoka, 228. Ogawa Yoshiyuki, 229. Shoya Taguchi (田口 将也), 230. Anonymous H230, 231. Masaharu Kurino, 232. Hayato Kusuno, 233. Naoki Tanaka, 234. Arata Osaki (尾﨑 新), 235. Kyung Min Kim, 236. Masao Shimada (島田マサオ), 237. Masahiko Kudo (工藤 昌彦), 238. Yosuke Ito, 239. Yuta Suzuki, 240. Satoshi Sakuma, 241. Yuki Suzuki, 242. Daniel Persson, 243. Adrian Wójcik, 244. Makoto Nishi, 245. Mitsutoshi Kiyono, 246. Shohei Nagayama, 247. Ngoc Minh Nguyen, 248. Hong Jin, 249. Kotaro Narita (成田 幸太郎), 250. Kazuya Maeda (前田 一弥), 251. Takashi Imahiro, 252. Tiberiu Nicolas Sammak, 253. Anonymous H.253, 254. Cristian Birlea, 255. Noah (のあち), 256. Ryota Abe (阿部 涼太), 257. Takayuki Okazaki, MD, PhD, 258. Ayaka (朱花), 259. C. D., 260. Watcharaphol Chitvattanawong (วัชรพล ชิตวัฒนวงษ์), 261. M. S., 262. Anonymous H.262, 263. Saori.Y, 264. Ryuichi Sameshima (隆一 鮫島), 265. Yuze Chen, 266. Vikramdip SIngh Chauhan, 267. Naoki Kouda, 268. Serge Korovitsyn, 269. Tetsuhito Karasumaru, 270. Huiquan Liu (刘慧泉), 271. Mitsumasa Okamoto, 272. Dr Yatima Kagurazaka, MD (やちま), 273. Aki Okabayashi M.D., 274. Michael Lunardini, 275. Yukihiro Takahashi (Lotta), 276. Anthony Brown, 277. Shinichiro Ishii, 278. Y Hamaguchi, 279. Yusaku Matsuda, 280. Kodai Minami, 281. Stian Eiesland, 282. Nozomu Kimura, 283. Katsumi Takahashi, 284. ZhiHang Li, 285. K. Suto, 286. Suyeong Lee (이수영), 287. Kamil Tront, 288. Ivan Yovev, 289. Kohei Tsutsumi (堤 昂平), 290. Hiroki Onodera, 291. Kazusa Shobu, 292. Kevin Wang (王凯文), 293. Chan-Young Hong (홍찬영), 294. Nicola Di Bona, 295. Toshizou Horii, 296. Anonymous H.296, 297. Anonymous H.297, 298. Leszek Mazurek, 299. Takao Shiotsuki (塩月崇雄), 300. Jin Nozawa, 301. Kounosuke Oisaki (生長 幸之助), 302. Anonymous H.302, 303. Jewoong Moon, 304. Yukun Wang (王宇坤), 305. Wu Siqian, 306. Mizuki Ejiri (エジリミズキ), 307. Go Tanuma (田沼 豪), 308. Shuichi Watanabe, 309. Narise Saara, 310. Kazuma Matsudo, 311. Kota Akishige, 312. Makoto Hida, 313. Moe Uchiike, 314. Kento Yaoita, 315. Ryoji Tanaka (田中 良治), 316. Takayuki Inada (稲田 喬之), 317. Tin Chun Bun (田俊彬), 318. Zhang Wenxuan(章文暄), 319. Benoit D., 320. Satoki Sugiyama (杉山怜希), 321. Dae Galjangguun, 322. Chihiro Nishiyama (西山 千尋), 323. Kohei Kikuchi, 324. Masakaze Mizutani (水谷 優風), and 325. Håkon Rosén, 326. b 327. Kazuki Maeda, 328. Shuji Kikuchi, and 329. Jiaxin Kowk.
[6] Its listed past presidents, past editors, past internet officers, past treasurers, past membership officers, past ombudsmen, and appointed positions as follows:
Past Presidents
RONALD K. HOEFLIN, PHD (Founder) | May 84 – Jul 84
JEFFREY WARD | Jul 84 – Aug 87
PATRICK HILL | Aug 87 – Feb 88
DAVID WYMAN | Feb 88 – Feb 90
GRADY TOWERS | Feb 90 – Apr 90
RICHARD MAY | Apr 90 – Oct 98
FRED VAUGHAN | Oct 98 – Feb 99
FREDRIK ULLEN, PHD | Feb 99 – Apr 01
STEVE SCHUESSLER | Apr 01 – Mar 03
FRED BRITTON | Mar 03 – Oct 17 *
KARYN HUNTTING PETERS | Sep 16 – Oct 17 **
KARYN HUNTTING PETERS | Oct 17 – Mar 18 **
WALLACE RHODES | MAR 18 – NOV 19 ***
* Britton on sabbatical Sep 2016 – Oct 2017; resigned Oct 2017
** Acting while Britton on sabbatical Sep 2016 – Oct 2017
*** Resigned without completing term in Nov 2019
Past Editors
RICHARD MAY | May 84 – Jul 84
GREGORY SCOTT | Jul 84 – Apr 85
ANTON ANDERSSEN, JD | Apr 85 – Apr 89
ROBERT DICK | May 89 – Jan 90
GRADY M. TOWERS | Jan 90 – Apr 91
ROBERT DICK | Apr 91 – Jun 91
MONTY C. WALKER | Jun 91 – May 93
ROBERT DICK & DAN BARKER | May 93 – Sep 94
ROBERT DICK | Sep 94 – Aug 96
FRED VAUGHAN | Aug 96 – Jun 99
JAMES C. HARBECK | Jun 99 – Apr 01
MICHAEL CORRADO | Apr 01 – Mar 02
FRED VAUGHAN | Mar 02 | Feb 05
VACANT | Feb 05 – Oct 06
STEVAN DAMJANOVIC | Oct 06 – Sep 08 (Guest Editor) *
VACANT | Sep 08 – Jan 09
GREG DECUBELLIS | Jan 09 – May 11
VACANT | May 11 – Aug 12
DAN HOGAN | Aug 12 – Jun 14
KARYN HUNTTING PETERS | Jun 14 – Oct 17 **
ANDREW CLARK | Oct 16 – Mar 18 (Acting) ***
ANDREW CLARK | Mar 18 – Apr 19 ****
* Indicates a non-Member holding the position of Editor/Officer
** Appointed by Britton to fill vacant position
*** On becoming Acting President, Peters appointed Clark as Acting Editor
**** Resigned without completing term in Apr 2019
Past Internet Officers
FRED VAUGHAN | Nov 96 – Nov 99
FREDRIK ULLEN, PHD | Jan 99 – Mar 99
STEVE SCHUESSLER | Mar 99 – Apr 01
Past Treasurers
GREGORY SCOTT | May 84 – Aug 84
GARY R. BRYANT | Aug 84 – Jan 86
RICHARD ADAMS | Jan 86 – Nov 87
JALON LEACH | Nov 87 – Aug 96
BARRY KINGTON | Aug 96 – Oct 97
FRED BRITTON | Oct 97 – Mar 03
Past Membership Officers
ROBERT DICK, PHD | May 84 – Feb 99
GINA LOSASSO, PHD | Feb 99 – Nov 99
BILL MCGAUGH | Nov 99 – Apr 01
ALFRED SIMPSON | Apr 01 – Mar 18
Past Ombudsmen
RICHARD MAY | Aug 84 – Dec 94
HAROLD NICKEL | Dec 94 – Nov 97
GUY FOGLEMAN | Nov 97 – Dec 99
VACANT | Dec 99 – Jan 00
JOHN D. MARTINEZ | Jan 00 – Jan 01
JEFF PLEW, MD | Jan 01 – Mar 03
JOHN C. FILA, PHD | Mar 03 – Jun 14
MACO STEWART | Jun 14 – Mar 18
Appointed Positions
MACO STEWART & THOMAS BAUMER | Co-chairs, Membership Committee
[7] Its membership list as follows: Hindemburg Melão Jr., Petri Widsten, Alexandre Prata Maluf, Rauno Lindström, Peter David Bentley, Bart Lindekens, Joachim Lahav, Marc Heremans, Staffan Svensson, Will Fletcher, Marko Korkea-Aho, Kevin Yip, Kristian Heide, Patrick Allain, Muhamed Veletanlic, Albert Frank, Enrico di Bari, Richard Crago, José Antonio Francisco, Brian Daniel Appelbe, Reinhard Matuschka, Emilio López Aliaga, Donald A. Martin Jr., Gustavo Marcel Borges Monzon, Daniel Lapointe, Herbert Kimura, Tetsuji Nishikura, Mikael Andersson, Marc Fauvel, Christian Hohenstein, Anton Dilo, Dieter Wolfgang Matuschek, Darko Djurdjic, Guilherme Marques dos Santos Silva, Lloyd King, Juha Varis, Ulf Westerlund, and Marcelo Penido Ferreira da Silva.
[8] Its 80 members listed as follows: Glenn Alden (NOR), Takeshi Amagi (JPN), John Argenti (USA), Andrew Aus (UK), Gi Beom Bae (KOR), Michael Baker (USA), Cedric Bernadac (FRA), Jérôme-Olivier Billet (FRA), Li Bingming (CHN), Torbjörn Brenna (NOR), Tomasz Bucki (POL), Dario C. (ITA), Frandix Chun Him Chan (HKG), Christoffer Collin (SWE), Eduardo Correa da Costa (BRA), Eugenio Correnti (FRA), Milan Čebedžić (SRB), Jesmond Debono (MLT), Giuseppe Di Nunzio (ITA), Vincenzo D´Onofrio (ITA), Ladislav Dubravský (SVK), Rüdiger Ebendt (GER), Paul J. Edgeworth (USA), John Fahy (USA), Kenneth E. Ferrell (USA), Marin Filiniæ (CRO), Frederick Goertz (USA), James Huntley Gordon (USA), Erik Hæreid (NOR), Heo Hoon (KOR), Yusaku Hori (HKG), Leon Hostetler (USA), Ivan Ivec (CRO), Liu Jiapeng (CHN), Yi Junho (KOR), Bernhard Junker (GER), Adam Kisby (USA), Iakovos Koukas (GRE), Vasyl Kovalchuk (UKR), Domagoj Kutle (CRO), Tomas Lagerberg (SWE), Jeff Christopher Leonard (USA), Jim Lorrimore (UK), Johan T Lindén (SWE), Patrick J. Maitland (AUS), Stefan Majoran (SWE), Dalibor Marinèiæ (BIH), Paul Laurent Miranda (ESP), Jose Gonzalez Molinero (ESP), Tomohiko Nakamura (JPN), Caspar Nijhuis (NED), Gaetano Morelli (ITA), Marc Andre Nydegger (SUI), Jakub Nowak (POL), Konstantinos Ntalachanis (GRE), Shinji Okazaki (JPN), Papageorgiou Pantelis (GRE), Thalis Papakonstantinou (GRE), Chris Park (USA), Luis Enrique Pérez Ostoa (MEX), Nicoló Pezzuti (ITA), Nikola Poljak (CRO), Mislav Predavec (CRO), Marios Prodromou (GRE), Theodosis Prousalis (GRE), Denis Queno (FRA), Caner SaKar (GER), David James Smith (USA), Moon Seong Soo (KOR), Dong-Su Ryu (KOR), Franco Sent (MLT), Charles Schatz (SUI), Santanu Sengupta (IND), Jorge Antonio Sosa Huapaya (PER), Satoki Takeichi (JPN), Gabriele Tessaro (ITA), Joseph Tomlinson (USA), George Walendowski (USA), Yui Yamaguchi (JPN), and Wayne Zhang (CHN).
[9] Some of its listed members and qualifiers, and/or contributors (running back to early 2000s) to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic in the past several years include Werner Couwenbergh, Marcel Feenstra, YoungHoon Kim, Kevin Langdon, Richard May or “May Tzu,” Daniel Shea, Jeff Ward, Rick Rosner, Ken Shea, Mark Kantrowitz, Chris Cole, Marilyn vos Savant, John H. Sununu, (the late) Solomon W. Golomb, Brian Wiksell, Chuck Sher, David Seaborg, Kevin Kihn, Jeffrey Matucha, James Kulacz, Jadzia Bashir, Tal Brooke, Rex Hubbard, Ray Faraday Nelson, Andrew Beckwith, Sam Thompson, Ruediger Ebendt, Carl Masthay, David Minster, Miriam Berg, Darien De Lu, Howard Schwartz, Jay Wiseman, Marcel Feenstra, Ron Yannone/Ronald M. Yannone, Wallace (Dusty) Rhodes/Wallace Rhodes, Bob Griffths, Richard Badke, Tal Brooke, Richard Ruquist, Charles Schwartz, Garth Zietsman, Michael Edward McNeil, R. Fred Vaughan, Patt Wilson McDaniel, Brian Schwartz, Chris Harding, Joseph Chieffo, Albert Clawson, Dale Adams, Tom Hutton, Rev. Dr. George Byron Koch, Ian Williams Goddard/Ian Goddard, Frank Nemec, Daniel Heyer, Robert Dick, Karyn Huntting Peters, A.W. Beckwith, Valerie Zukowski, Michael C. Price, Glenn Morrison, Glen Wooten, Edward O. Thorp, Lenore Langdon, Nicholas C. Hlobeczy, John Ostendorf, Dean Inada, Christopher Harding, Lee, Charles W. Trigg, Joe Griffith, Myrna Reid Grant, GFS, NPR, Fred Metcalf, Paavo Airola, David Niven, John Burrows, Joe Griffith, Eugene Jackson and Adolph Geiger, Alfred S. Posamentier and Ingmar Lehmann, Ed Harshman, Des MacHale, Paul Sloane, Dai Takeuchi, Linda S. Gottfredson, Neil J. A. Sloane, John J. Watkins, Nancy Melucci, Marcus Hanke, N. E. Genge, Joe Griffith, Rand Lewis, Arthur S. Hulnick and Oleg Kalugin, Stephen J. Spignesi, Joey Green, Laura Bush, Nadya Labi, Jill Perry (Caltech Media Relations), Robert W. Allen, Lorne Greene, and George Henry Moulds, Patric Hadenius, Betsy Hills Bush, Rhonda Hillbery, James Bamford, Don C. Johnson, Ellen Simon, Don Walsh, Bryan Curtis, Michael Holt, H.W. Corley, J. R. O’Neil, Michael Erard, Holbrook L. Horton, Lewis R. Aiken, Jean Kumagai, Jim DeBrosse, Colin Burke, Ron Knott, Gerald E. Bergum, David von Drehle, Layman E. Allen, Russell Ash, Joseph S. Madachy, Albert Frank, Mac Anderson, Rob Fess, Jerzy Luberda, Yaron Givli, Bill Corley, Miodrag Petkovic, Eugene Ehrlich, Albert Frank, Brian Schwartz, Chris Langan, Jeffry R. Fisher and Karen Ferrara, Nikos Lygeros, Gary Sockut, Grady Tower, Jim Ferry, Mike Hess, Sol Waters, Charles Petrizzi, Charles Tart, Robert Low, Miriam Berg, Hank Pfeffer, Celia Joslyn, James Randi, Darryl Miyaguchi, Paul Cooijmans, Bob Park, Celia Manolesco, Paul Maxim, Cyril Edwards, Anthony Robinson, Ludmilla Stukalina, Melih Yalcinelli, Robert Hannon, William Sharp, Alan Aax, Peter Schmies, H. Scott Morris, Pete Pomfrit, LeRoy Kottke, D.H. Ratcliffe, Clive Price/Mike Price/ M. C. Price, Norman Hale, Marcel Feenstra, Kevin L. Schwartz, Philip Bloom, Geraldine Brady, Anthony J. Bruni, Chris Cole, Robert Dick, George Dicks, Eric Erlandson, Marcel Feenstra, James D. Hajicek, Ron Hoeflin, Kjeld Hvatum, Johan Oldhoff, A. Palmer, Dr. P. A. Pornfrit, Carl Porchey, Keith Raniere, Steve Sweeney, S. Woolsey, Jeff Wright, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Carlos Biro, N. Harvey Lavery, Kevyn Vander Jeenius, Geraldine Brady, Robert D. Russell, Norman Hale, Jeffrey Wright, M.N. van der Riet, Ken Wood, Donald Scott, Marshall Fox, Daryl Inman, John Mathewson, Andrew Egendorf, Louis K. Acheson Jr., John McAdon, William H. Archer, H. Herbert Taylor, Johannes D. Veldhuis, H. W. “Bill” Corley, Arval Bohn, Donald E. Frank, Hughes Gervais, Dirk E. Skinner, Donald Scott, Ferris Alger, Carl J. Porchey, Cedric Stratton, ‘James Tetazoo,’ Phillip Bloom, Avrom A. Rosen, John Springfield, Stefan Giesecke, Ray Wise, Karl G. Wikman, Edgar M. Van Vleck, Avrom A. Rosen, William I. Hacker, William Sharp, Steve Hoberman, A. Palmer, Willy W. van Roosbroeck, Steve Sweeney, Peter Adrian Wone, William H. Archer, Jane Clifton, Bill Irvin, Grace LeMonds, Dean L. Moyer, Gina Kolata, Andy Soltis, Darlene Wade, Donald McFarlane/McFarlan, Roland S. Phelps, Robert D. Russell, Barry Kington, Eugene H. Primoff, Daniel L. Pratt, Marvin Lee, Gary H. Memovich, Joshua Taylor, Rush Eikine, Christine E. Splan, Uri Wilensky, Keith Andrew Tuson, Joseph O’Rourke, William Hacker, Leonard R. Weisberg, Sherry Haines, David W. Kelsey, Jane V. Clifton, Francis Simon, Ferris E. Alger, Laura van Arragon, Norris McWhirter, and others, probably, who I missed – with some as co-authors, article submitters, or letter writers to Noesis: The Journal of the Mega Society, Circle, Titania, and Titanic (working with the resources available). Also, some organizations republished or published materials in there, too.
[10] Documentation and hyperlinks from the Mega Society website includes “A Short (and Bloody) History of the High-IQ Societies” (Darryl Miyaguchi), Judgment in The Mega Society v. Chris Langan (March 2003), and National Arbitration Forum Decision (ICANN arbitration, The Mega Society v. Dr. Gina Lynne LoSasso d/b/a Mega Foundation, January 2004) [Ed. Hyperlinks are active.].
[11] Omega Society’s listed members as follows: Adam Kisby, Angell O. de la Sierra, Brian M. Schwartz, Brian Wiksell, Dany Provost, David Michael Fabian, David Smith, John Fahy, Kemin Tsung, Patrick J. Maitland, Richard May, a.k.a. May-Tzu, Robert S. Munday, and Ken Shea.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/03
The National Center for Science Education reported on a new poll on climate change action and acceptance. Both relatively correlated facets of the same undergirding issue about respect for the climate science.
“A new poll on climate change action ‘shows that the political landscape among voters appears to be shifting,’ according to the Guardian (September 23, 2020). But when it comes to opinions about the existence and causes of climate change, which the poll also investigated (PDF), a wide partisan divide is still apparent,” NCSE reported.
If asked about climate change happening or not, 14% of the respondents were unsure; 14% of the respondents denied, answered in the negative; the final 72% affirmed or accepted climate change is happening. One important part was missing from this partitioning question.
The aspect of whether or not this is anthropogenic or human-induced was probably left out to see some of the nuances of the factual state of affairs in the minds of the public. That is to state indirectly, is the civilian non-professional public informed or not? In another analysis, this also measures the degree to which the public trusts scientists as a class, in particular climate scientists, and then the research coming out of the institutions and laboratories.
When asked the reason for climate change “happening” based on the ‘assumption’ of its happening, 59% of the respondents agreed it’s mostly due to the activities of human beings. 30% think that it’s due to natural changes in the environment, while another 12% are “not sure.” Human responsibility acceptance of the fact of anthropogenic climate change different from political identification to political identification.
87% of Republicans agreed on climate change happening. 60% of Independents and 38% of Democrats. So, 62% of Republicans, 40% of Independents, and 24% of Democrats are factually incorrect, scientifically misinformed, or in denial about the facts of human-induced climate change.
NCSE concluded, “The poll was conducted online on September 8-9, 2020, among 1517 registered voters in the United States. The sample was weighted based on census data for registered voters by age, gender, race, educational attainment, census region, and Hispanic ethnicity. The 95% credibility interval for the survey is +/ 2.6%.”
With files from the NCSE.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/03
According to CBC News, a Toronto-area woman has received allegations of leaving the country to join a terrorist organization.
The Public Prosecution Service of Canada alleges Haleema Mustafa was leaving Canada to join a terrorist group. She has been charged with two offences related to terrorism. She appears in court this week. She had been arrest by police in Markham, Ontario.
Based on the Criminal Code Section 83.18 of Canada, any participation in terrorist activities of a terrorist group are illegal. These are the charges facing Mustafa. One spokesperson for the RCMP has not commented to the CBC so far.
Ikar Mao, Mustafa’s husband as of December 2019, was charged with two terrorism offences too. He is in custody with a denial of bail. The details of Mao’s case “are covered by a court-ordered publication ban.”
CBC News stated, “The couple left Toronto in June 2019 bound for Turkey. According to Turkish records reviewed by CBC, they were arrested because of fears they were attempting to join the Islamic State in neighbouring Syria.”
Mustafa and Mao were taken in by the Turkish authorities in Sanliurfa. It’s a border town seen previously functioning as “a launch point for foreign nationals looking to cross into Syria to join the Islamic Sate.
The Conservative government of Canada in 2013 (at the time, in other words) amended the Criminal Code of Canada to make attempting to travel or travelling to take part in acts of terrorism illegal, criminal.
“The Islamic State has suffered a series of military setbacks in recent years as a coalition of Western nations and armed fighters in Iraq and Syria has helped to dismantle much of the group’s so-called ‘caliphate,’” CBC said.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/02
With the passage of the new Fundamental Rights and Freedoms Act coming out of Sudan, there has been the formal repeal of its apostasy law, which becomes a basis for the furtherance of religious and non-religious freedom of belief and practice in the world. Sudan made a formal move for the respect of international human rights.
The USCIRF or the United States Commission on International Religious Freedom took the decision of the “transitional government” as a positive.
Indeed, the Vice Chair of USCIRF, Tony Perkins, stated, “Sudan’s transitional government continues to live up to its commitment to justice, peace, and freedom. These new measures are important to protect the freedom of the Sudanese people to freely choose and practice their faith without punishment.”
Principles of freedom, justice, and peace bind to international human rights in modern formulations of ethics. The Fundamental Rights and Freedoms Act provides more freedom of religion and freedom of belief for citizens of Sudan with startlingly rapid or swift changes including the repeal of the apostasy law, an end to female genital mutilation (“banning”), the end of flogging, abolition of the guardianship law, and permission for non-Muslims to drink alcoholic beverages.
These are stark changes demarcating a clear message and transitional point for the modernization and secularization of significant portions of Sudanese culture.
“While the full text of the legislation has not yet been made public, reports indicate that the apostasy law was replaced by an article that prohibits hate speech, however the status of Sudan’s blasphemy law remains unclear,” USCIRF reported.
Anurima Bhargava, another Vice Chair of the USCIRF, applauded the efforts and “historic steps” of Sudan in the protection of religious and belief freedom as well as ‘safeguarding the rights of women and girls.’ Bhargava spoke to the need for “wide, immediate, and effective implementation of these reforms.” The repeal of the blasphemy law and laws regulating hate speech were encouraged for repeal as well because of the standards set forth by international human rights.
Both Perkins and Bhargava travelled to Sudan in February of this year to “assess religious freedom conditions.” Based on the Sudanese progress since 2019 with the transitional government, they have been working – the Sudanese government – on the most egregious violations of international human rights delivered by the former regime.
“USCIRF recommended in its 2020 Annual Report that the Department of State maintain Sudan on its Special Watch List (SWL),” USCIRF stated, “This was the first time since 2000 that USCIRF has not recommended Sudan for designation as a ‘country of particular concern’ for systematic, ongoing, and egregious violations of religious freedom. In December 2019, USCIRF released a report entitled Apostasy, Blasphemy, and Hate Speech Laws in Africa, which explains how overbroad or vague hate speech laws can operate as blasphemy provisions and similarly restrict the freedom of religion or belief.”
With files from the USCIRF.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/10/01
The United States Commission on International Religious Freedom or the USCIRF compiled and published a report on tensions of a religious nature in the Fulani communities in central and west Africa.
An escalation in violence in Fulani communities has been directly connected to religion in this area Africa, predominantly Muslim communities “with cattle herding and livestock rearing.” The Fulani are one of the largest ethnic groups internationally with members of the diaspora from Sudan to Senegal.
In a bidirectional experience of violence, they have been perpetrators of violence against civilians and civilian victims of violence in a number of countries.
“Although the extent to which religious ideology contributes to driving this violence remains a subject of debate, the trend of increasing violence by and against Fulani groups is clearly aggravating religious tensions in countries such as Nigeria and the Central African Republic, USCIRF, stated.
The reportage is mixed with noting religion as a factor in the violence after the fact while, at other times, noting violence coming from Fulani groups and then this “aggravating religion tensions in countries.”
The 2020 Annual Report of the USCIRF has designated Nigeria, in particular, as a Country of Particular Concern because of its “ongoing, systematic, and egregious religious freedom violations.” The U.S. State Department made the formal recommendation of placing the Central African Republic on the Special Watch List as well.
With files from the USCIRF.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/23
The United States Commission on International Religious Freedom spoke to the release of A Dao, a pastor with the Montagnard Evangelical Church of Christ. In Vietnam, he was arrested on August 18, 2016 when returning from a conferencing covering East Timorese religious freedom.
USCIRF Commissioner James W. Carr said, “I am delighted that Pastor A Dao is free, even as I lament the fact that prison robbed him of four years of his life.”
Carr went on to elaborate that this release is important for the Vietnamese government because this shows some improvement in the conditions surrounding the right to freedom of religion. Potentially, this is an augury of the release of other individuals who are serious about advocacy for religious freedom as things develop on the rights front in Vietnam in the future, as others are in jail, still.
Nguyen Bac Truyen is listed as one such case. The USCIRF went on to urge the Vietnamese government to ensure local authorities protect the “freedom and safety” of A Dao if he wants to return to his home community.
A Dao, according to the USCIRF, has been advocating for fellow church members for years in terms of the ability to enjoy freedom of religion in Vietnam’s Central Highlands. However, in April of 2017, he was tried and sentenced for imprisonment for 5 years because of “helping individuals to escape abroad illegally,” which is stipulated in the Penal Code of Vietnam under Article 275.
A Dao claims that he was tortured into giving a confession. Given the five year sentence, he was not expected to be released until August 18, 2021.
“I hope that his release is a sign of Vietnam transitioning from an anti-God totalitarian state to a country in which religion in general and Christianity in particular can be openly practiced. This also shows the importance of American elected officials speaking out against oppression and promoting the importance of religious freedom throughout the world,” Representative Glenn Grothman stated, “Religion should not be a tool to oppress any person nor a stain on their character. I hope other American Congressmen familiarize themselves with the oppression that religious minorities, which in many parts of the world are Christians, have to deal with on a daily basis.”
The USCIRF 2020 Annual Report argued for the U.S. Government to support religious freedom projects in Vietnam with further funding. In June of 2020, the country update from the USCIRF spoke about “religious prisoners of conscience in Vietnam.”
With files from the USCIRF.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
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© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/17
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: I love much of Jewish culture. One for its longevity, akin to the Chinese or the Navajo. Another for the emphasis on the most demarcated exceptional trait of the hardy species Homo sapiens – bookishness, as a marker of verbal capacity, linguistic fluency, and rapid and agile mathematical ability. Something pointed out about being reached out to become a rabbi (for you). Or the short of it, literacy and numeracy, Jewish culture, in general, values these. For one reason or another, Jewish people have been and continue to be a deep part of life for me, in all domains. Another admirable factor is the resilience of the cultural values with humour. What characterizes Jewish humour?
Dr. Christian Sorensen: I would say, that with Jewish humor, the joke is to complain. I think that one of the distinctive characteristics of this humor, is that the Jews, unlike what occurs with the other types of humor, generally laugh at themselves, nevertheless and also unlike the other humors, I believe that deep down, they never accept that the rest, which are not Jews, dare to laugh at them, in other words, they will only accept that only another Jew, can laugh at a Jew, since otherwise they will always consider it offensive, and may even qualify it as anti-Semitism. Jewish humor also tends to be critical of itself as such, in fact it is said that the worst listener of a Jewish joke, is another Jew, since most likely he will say that he already knew the joke, or that he has a more humorous variant of it. I think that Jewish humor, from a critical point of view, is the only one that due to its intellectual subtlety, has an effect on the unconscious, because it makes laughter something impossible to contain, and induces what I will name as the après-quo understanding time of the joke, which means that it’s after the moment of laughter, that its meaning is fully comprehended, question that from a purely logical point of view, is difficult to explain.
Jacobsen: Jewish humour is multifaceted too. There is a part focused on a recovery from direct trauma or reflection on historical traumas, e.g., the Shoah or the Holocaust, biblical purported catastrophes, exiles, anti-Semitism as a factor in ancient and modern politics, etc. Why is humour in this manner important for individual and collective healing and resilience-building?
Sorensen: Because the fact that they are able to laugh at their own defects and misfortune, demonstrates that they have been able to assume them as such. In turn, I think that the act of laughing at themselves as they do, is always an effect or consequence of already knowing the answer or solution to a certain problem. In consequence, it could be said, that both factors respectively, that’s to say the consciousness and the resolutive capacity for solving problems, linked in turn, with the ability to laugh at one’s own defects and difficulties, is a form of social catharsis, and all this together, is the essence of the sense of resilience.
Jacobsen: Other parts make fun of Jewish culture and people themselves, e.g., Jewish grandmother jokes, making fun of the various kinds of foods, making fun of stereotypic mannerisms or health issues, etc. Why is this a brand of joking?
Sorensen: Because all those expressions, that represent a certain idiosyncrasy, can be labeled as strange, grotesque, and extravagant, therefore since they can be labeled as ridiculous and absurd, then they may be cause for mockery or laughter.
Jacobsen: Another one is the one grounded in a long-term reality of Jewish intellectual achievement. Anyone with a brain can see the statistics and acknowledge this fact. Whether innate, cultural, or both, as the reasons, that’s what anyone dealing reasonably with this is arguing over. There are terms like “goyishe kop” or non-Jewish head to talk about mental sluggishness, doltishness, of the gentiles, goyim, or non-Jewish peoples compared to Jewish peoples. What are some examples of humour in this manner?
Sorensen: I’ll give examples of short jokes without lining. For example, God will give the Gentiles longevity. Why? Imagine someone’s donkey dies, they would lose their money. Or why are the goyim dummies? Because they talk about what they know. Or perhaps, what do you say to a goy with two black eyes? Nothing, someone already tried to explain him things twice.
Jacobsen: What are some other genres, let’s say, in Jewish humour?
Sorensen: I think religious and assimilation themes, are two other typical genres. Regarding the former the classic is the conflict between Ashkenazis and the Sephardim, since the first ones always make fun of the latter because they consider them intellectually inferior, and due to the fact that they estimate that their customs, are overloaded and lacking in sobriety, while the latter says that they give too much importance to study and neglect spiritual development, or that there is no food more insipid than the Ashkenazi’s. The aforementioned, occurs to the point that usually because of the quarrels between both, they say things like, Ashkenazis parents prefer that their daughter get married with a goy before than with a Sephardic, or that when an Ashkenazi and Sephardic are discussing religious topics, actually they’re three Jews instead or two doing so, since they never reach an agreement on anything. Likewise, assimilation is another humorous topic, but from an apprehensive perspective, due to the fact, that there is always the latent fear within the community, that the Jewish population will decrease more and more, because of mixed marriages, which is the reason why they tend to make jokes of converts, such as when it is said, that if you want to identify them inside a community, it is easy, since they are the only normal ones.
Jacobsen: What are the differentiating factors of Jewish humour compared to other forms of humour?
Sorensen: I think that it is an humor, that fundamentally acts as a medium, to vent the enormous historical burden of sufferings and frustrations of the Jewish people. I also consider, that in its self-criticism, carries within, a strong sadistic and projective unconscious streak, since I believe, that subtly through that criticism, what they are doing is referring more to others than to themselves.
Jacobsen: What are the overlaps, non-differentiating factors, of Jewish humour compared to other forms of humour?
Sorensen: I think that its character of black humor, and the linguistic ability to play with words, was inherited from the style of humor characteristic of Eastern Europe, especially before and after the Second World War, and which later moved with the immigrants to America. There is also a burlesque aspect, which was typical of Jewish humor before the expulsion from Spain, but that was actually inherited from the troubadour way of making humor of the society at the time.
Jacobsen: Who are the greatest Jewish male comedians?
Sorensen: Actually, eighty percent of the best-known comedians in America, are of Jewish origin. Some of the most notable, I think that have been Jerry Lewis and Woody Allen, however there were others such as Morey Amsterdam and Charles Chaplin, or more currently like Tom Arnold, and Hank Azaria. In my opinion recently, the comedians that have become recognized for their sparkle and freshness to make people laugh, are Simon Amstell, Ben Stiller and the Israeli Roberto Moldawsky.
Jacobsen: Who are the greatest Jewish women comedians?
Sorensen: I think there are notable women comedians, such as Gabriela Acher, Lisa Arch, Joan Rivers, Bette Midler and Bea Arthur, nevertheless, personally the Argentines Alicia Steimberg, Silvia Plager and Ana Maria Shua, they surprise me with their narrative of humor throughout the twentieth century, particularly regarding the topic of definition of gender identity and roles, as a means to understand the cultural hybridity. Besides, I think it’s remarkable the fact that they visualize humor, as a resource of catharsis regarding conflicts, which at the same time, is a way to problematize the relationship between one’s own and that of others, through a questioning of reality, in other words they see with this medium, a form by which women may manifest themselves in relation to their feelings of concern, responsibility and critical commitment.
Jacobsen: What the most famous Jewish jokes (non-anti-Semitic) outside of the Jewish community?
Sorensen: I like these ones. A Jew goes to the newspaper to put an advertisement about his wife’s death, and says: I’d like a death announcement.
What’s the ad going to say? Rachel died. Sir, says the newspaper clerk, the rate is the same for two or eight words … Worth the same? Then put: Raquel died, I’m selling cheap women’s clothing.
The bride tells her Jewish boyfriend:
These shrimp are delicious, do you want to try them? Thank you, but you know I’m Jewish …
Don’t worry, they are free.
Two Jews fly over the Vatican and one says to the other, dead with envy:
To think that these started with a manger …
What is used to disperse a protest in Israel?
A piggy bank.
Jacobsen: What are the most famous Jewish jokes inside of the Jewish community?
Sorensen: I like these both. A Catholic priest, a Protestant pastor and a rabbi make a bet because they want to know which of them is better at his job. They decide that the best way to do it, is to go separately into a forest, full of bears, and they try to convert each one of them to their religion. Said and done. Afterwards, they meet in the same place to assess what happened:
When I found the bear, says the priest, I read him the catechism and sprinkled him with holy water. Next week he will make his First Communion.
I found a bear, says the Protestant pastor, and I preached the word of God to him. The bear was so surprised, that he let me baptize him. They both turn in unison to ask the rabbi, who lies on a stretcher, and has his whole body in a cast.
On second thought, the rabbi exclaims, before they asked him, maybe, I shouldn’t have started with the circumcision.
A Catholic priest invites a rabbi to dinner. They sit down at the table and each one is served a plate of pork in sauce. The rabbi excuses himself by saying:
I’m sorry, my religion doesn’t allow me to eat pork …
The priest looks at him mockingly and says:
I’m more sorry; you don’t know what you are missing.
At the time of leaving, the rabbi says goodbye saying: Please say hi to your wife …
I’m sorry, I don’t have a wife. My religion doesn’t allow me to have a wife … Says the priest.
The Rabbi looks at him mockingly and says:
I’m more sorry, you don’t know what you’re missing!
Jacobsen: What defines an anti-Semitic joke and differentiates such a joke from a non-anti-Semitic joke?
Sorensen: They differ in that the anti-Semitic joke, regardless of who says it and who hears it, and therefore independently of a perceptual or subjective question, has undeniably a second intention and a second message, that evidently and explicitly intends to aggress the addressee to whom that joke was directed when it was formulated, while the non-anti-Semitic joke, manages to relativize its connotation, depending on the perception that the listener has of the intention of who says it, and regarding the context in which it is said by the latter.
Jacobsen: Thank you for the insight, Christian.
Sorensen: I hope it’s well understood outsight.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/10
Tim Roberts is the Founder/Administrator of Unsolved Problems. He self-describes in “A Brief and Almost True Biography” as follows: “I was definitely born lower-middle class. Britain was (and probably still is) so stratified that one’s status could be easily classified. You were only working class if you lived in Scotland or Wales, or in the north of England, or had a really physical job like dustbin-man. You were only middle class if you lived in the south, had a decent-sized house, probably with a mortgage, and at work you had to use your brain, at least a little. My mother was at the upper end of lower-middle class, my father at the lower. After suffering through the first twenty years of my life because of various deleterious genetically-acquired traits, which resulted in my being very small and very sickly, and a regular visitor to hospitals, I became almost normal in my 20s, and found work in the computer industry. I was never very good, but demand in those days was so high for anyone who knew what a computer was that I turned freelance, specializing in large IBM mainframe operating systems, and could often choose from a range of job opportunities. As far away as possible sounded good, so I went to Australia, where I met my wife, and have lived all the latter half of my life. Being inherently lazy, I discovered academia, and spent 30 years as a lecturer, at three different universities. Whether I actually managed to teach anyone anything is a matter of some debate. The maxim “publish or perish” ruled, so I spent an inordinate amount of time writing crap papers on online education, which required almost no effort. My thoughts, however, were always centred on such pretentious topics as quantum theory and consciousness and the nature of reality. These remain my over-riding interest today, some five years after retirement. I have a reliance on steroids and Shiraz, and possess an IQ the size of a small planet, because I am quite good at solving puzzles of no importance, but I have no useful real-world skills whatsoever. I used to know a few things, but I have forgotten most of them.” Here we discuss the making of assessments, of judgements, and actions based on those judgments.
Scott Douglas Jacobsen: If we take the distinction between false ideas and bad ideas seriously, and if we want to take critical thinking seriously, what distinguishes critical thinking from ordinary thinking?
Tim Roberts: Ordinary thinking is a general term referring to brain activity of which we are partly or totally aware. It may be directed or random, and any conclusions reached may be correct or incorrect.
Critical thinking is the application of logic and rationality to ideas of all kinds.
Jacobsen: Is there such a thing as critical thinking without scientific thinking tied to it?
Roberts: This depends on what is meant by scientific thinking. It is not a phrase I would use.
Jacobsen: What level of dishonesty seems healthy if looking for some social lubrication?
Roberts: Well, I would say as little as possible, but unfortunately, this is not the case.
Ninety-nine per cent of parents are dishonest to their children, of course, since they tell them that Santa Claus exists, and lives at the North Pole, and rides in a sleigh pulled by reindeers, and many other fictions.
They do this with good intentions, but nevertheless are being deliberately dishonest.
Even amongst adults, we often feel obliged to tell untruths. At a dinner party, only the harshest guest will feel able to tell the host that their main course was tough and tasteless, preferring instead to say that it was very nice, and maybe even that they are an excellent cook…
The theme of having to be completely honest has been used as a basic plot line in several movies and TV shows, of course – all, necessarily, comedies.
Jacobsen: When is it appropriate to raise some of these issues of critical thinking about homeopathy or televangelists in conversation?
Roberts: There is a maxim that was first uttered by David Morrison, the Chief of the Australian army, that has become very cliched over recent times – that the standard you walk past is the standard you accept.
So when one comes across nonsense, or untruths of any kind, which we consider deleterious, we should call them out.
At least, in circumstances where such calling out will be less harmful than letting such nonsense stand without being challenged.
Jacobsen: If we’re taking post-colonial societies, e.g., Australia, Canada, New Zealand, or the United States, what are some issues specific in their cultures needing more critical thought in the areas of health and medicine? Because these issues have the capacity to ruin healthy lifespan for people who take frauds and charlatans, and bad medicines, seriously.
Roberts: Yes. The danger of homeopathy, for example, is not the practice of homeopathy itself, which is harmless, but rather that it may act to dissuade some from taking proper medical advice, to their severe detriment.
The most important development here would be the introduction of a compulsory course on critical thinking being introduced to the school curriculum.
Another radical idea would be for politicians and others to be called out when they make statements contrary to scientific evidence, without providing any relevant background.
And certainly advertising of certain products should be subject to far tighter restrictions than currently exist in most countries. While few would allow a statement such as “product xyz relieves back pain”, if it does not, almost all allow such statements as “product xyz may relieve back pain”.
Jacobsen: Why do lawyers get such a bad rap?
Roberts: I don’t know. Personally, I am a great admirer of many aspects of the legal profession. But having said that, the very nature of a lawyer’s work compels the suggestions of untruths, and the use of exaggerations, and the employment of deliberate deceptions, if they believe these to be in the best interests of their clients.
Jacobsen: What are some first pass and second pass critical questions to ask about these issues?
Roberts: The deliberate telling of untruths amongst politicians from many countries has reached an all-time high, I think. So has the use of polemic to further one’s own interest. Even the very worst and most terrible politicians in history – think Hitler, Stalin, Pol Pot etc – have generally ordered the carrying out of horrendous acts believing them to be based on some patriotic national interest. Nowadays, they are more likely to do so purely for personal aggrandizement.
But it is not just politicians. The whole of the marketing industry is largely concerned with exaggerations and misdirections.
Used car salesmen almost always spruik the good points, and deliberately hide the bad.
Pharmaceutical companies will push the benefits of their own medications, often to the detriment of others.
But no profession is totally immune from such temptations.
Hence, the importance of using critical thinking to distinguish truths from falsehoods, and opinions from facts.
Jacobsen: How do we demarcate a respectable or reputable scientific journal from one that isn’t?
Roberts: In the same way we distinguish a good scientific paper from a bad one. By peer review. This is not a perfect system by any means, but it beats by a long way all the others.
Jacobsen: Why is Wikipedia a “most excellent resource”?
Roberts: Well, I am sure I will get flak for this, because Wikipedia is often talked down and sometimes even ridiculed by the intelligentsia. But given that most of us do not have the time, willingness, or expertise to search out original sources, and then, any critiques of these, then Wikipedia is a high-quality alternative.
Would I rely on Wikipedia to build a nuclear power plant? No, of course not. But if I want a quick understanding of the basic principles involved, then it is an excellent resource.
In my experience, Wikipedia articles emphasize facts over opinions. And facts that are erroneous tend to have a very short half-life, because of its underlying architecture whereby misleading information can be, and usually is, speedily removed.
Jacobsen: Why aren’t the tools of critical thinking taught in primary school?
Roberts: Probably for historical reasons. Most systems have been built on the three ‘R’s, and a basic understanding of a second language, and history, and geography, etc.
I think the notion that critical thinking is a vital component of everyday life is a relatively recent one. Education systems have not yet accepted this idea.
Jacobsen: What is “judgment” in this sense of critical evaluation as opposed to gut instinct?
Roberts: Gut instinct can be wildly right, or wildly wrong. It is therefore not a reliable guide to good judgement of anything.
Jacobsen: Is a bank account size another distinguishing factor between the religions of the world and the cults of the world, as opposed to size alone?
Roberts: Well, I’m not sure what point you are driving at here. Religions tend to be richer than cults because there is obviously a strong correlation between the number of followers and the size of the bank account, as you put it. But that does not preclude religions being cash-poor, or cults cash-rich.
Jacobsen: What makes “extreme political views, and strong religious beliefs, and an acceptance of pseudoscience, ESP,” and so on, still common in high-IQ circles? Is this a problem equitably split between the young and the old, and the men and the women of the high-IQ world?
Roberts: From my own observations only – I know of no real research into this – a very high IQ tends to indicate a greater likelihood of mental health difficulties. How strong any correlation is, I cannot guess. But presumably if there is indeed a correlation, then this makes one more open to delusions and false beliefs.
Regrettably, perhaps, I have spotted no such correlation – except perhaps for a negative one – between a high IQ and the ability to think critically.
Women in the high IQ world? Are there any? It seems to be a world inhabited almost exclusively by men. Not because of any male superiority, I am sure, but perhaps rather because having a high IQ speaks to men’s absurd egos, rather than to women who prefer to pursue more important things.
How’s that for a generalization to finish on?
Jacobsen: Thank you for the opportunity and your time, Tim.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/09
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: Responsibility, obligations, rights, privileges, and reciprocity inter-relate as a common core of ethics reflective of different sides of a pentahedron for a frame morality – a golden pentagon operating as a prism on a general Golden Rule ethic. If one has rights and privileges, and if one takes the Golden Rule as an ethic implicative of an order of reciprocity among relevant operators, e.g., human beings of sufficient emotional maturity and intelligence, and if one takes into account the ideas on the opposite side of the ledger of responsibilities and obligations, then reciprocity functions as a fulcrum between rights and privileges, on the one hand, and responsibilities and obligations, on the other hand. You do not view intellectuals as having a responsibility, necessarily. Thus, if a journalist identifies as a public intellectual, then they do not by necessity have a responsibility as a category of intellectual, while a journalist. What are some obvious ethic breaches by journalists in their profession within the consideration of this gold pentahedron? When do they lose sight of providing a reality sense to the public, thus deteriorating a democratic state via a reduction in a sense of reality testing amongst the population?
Dr. Christian Sorensen: I think that the gaps that affect journalism, always affect the public’s sense of reality, nevertheless not all of them are ethically reprehensible, since they are constitutive of journalistic reality, and therefore because they do not have any answer as such, neither they represent any type of problem. In this sense, I consider that indeed there is a gap, that actually is not of journalism, but rather it is journalistic, and that has its primary cause in what I denominate the impasse of the real, which is a breaking line that due to the fact that only through the phenomenon is partialy reachable, I think that does not make impossible to know reality, though does make access to it impossible. In turn although it is describable, needs to be completed by a narrative that constructs sense through a history, therefore due to its interpretive essence, takes an inescapably relative connotation. The last is what represents, in my opinion the material substrate that journalism intends to communicate publicly. Consequently, it could be asserted that journalism, more than working with reality as an independent and available entity with its own patterns, what it actually does is to go in to chop the concrete of something from an angle and sight, on which places an eye but remains subordinated to the circumstances that govern the inner world of the observer. Therefore strictly speaking, I think that the criterion of sense of reality, lacks all sense, because there is no bodily sense that fulfills this function, nor does there exist any one alike in terms of adequacy between two things. The foregoing is determinant from my point of view, in relation to what the journalistic gap is, because it implies a communicational break in terms of inherent discrepancy regarding its natural speech. In consequence the aforementioned, since leaves the choice of options opened, carries an ethical connotational charge, and therefore properly speaking it could be said that it is a gap of which journalism must take over, insofar as it holds a debt of loyalty with an imaginary third party, with respect to whom has sealed a sort of social contract when the third entrusted its demand from disinformation. I do not believe that in the case of journalism, there is an ethical reciprocity between rights and responsibilities since the burden of proof is on one side only, to the extent that journalism socially speaking, I think that it only sustains responsibilities and not rights, while the public feels only with rights in relation to which it demands absolute fidelity that borders in utopia. In this unequal context, however I believe that there is a journalistic ideal, in the sense of an ethical must, where there’s a compromise with the search and communication of the truth no matter what consequences this might imply, which ultimately means, that the journalist must create a meaning in a linguistic framework, by combining simultaneously the signifier that represents the real phenomenon, with the rhetoric semantics of its writing, in order to give birth at the same time a response in the other symbolic register of truth, and an anewer to the demand put into play by the third, which lastly is for achieving a sort of outcome, that I will define as to be something that should makes sense, and that for me is the core gap regarding what journalism must be prepared to overcome ethically.
Jacobsen: What would be poor art of a journalist?
Sorensen: I think that the feeling of complacency for serving globalized liberalism, and the feeling that I will denominate as equidistantial which is the search for the right middle between two extremes, as the ultimate ethical goal, that in turn is a hypocritical way of using the art to disguise the truth with fallacious arguments, since by doing so the systemic rejection is avoided, insofar as it is a symptomatic mechanism that with relative success manages to deny the entropy that leads to the nihilism of meaningful communication.
Jacobsen: What would be great art of a journalist, making a great journalist?
Sorensen: The art of a journalism, that I would title as the journalism in search of meaning for man.
Jacobsen: What could be a prophylactic to this journalistic prostitution endowed with acquired exhibitionism?
Sorensen: Taking advantage of the fact that journalism is a masculine noun, I would say that it is because happens something similar to what occurs when a man who is having sex, asks his partner if she feels, and she replies that yes, that she feels the smell of burning rubber.
Jacobsen: Why is independent journalism focused on human rights the most successful journalism now?
Sorensen: Because everyone deep down knows what I say, regarding the apodiptic reality, that man never must be treated as a means, and currently what occurs in the global panorama, is quite the opposite, which represents an evident tragedy, that as such and in relation to its explanatory causes does not withstand further analysis, therefore the fact of denouncing and confronting the aforementioned, converts this type of journalism into an anonymous hero.
Jacobsen: How does journalism provide the singular junction point between an informed citizenry for an informed democracy and a misinformed population for an endured autocracy awash in lies?
Sorensen: I think that the key is mass quality education, since that is the clue for citizens to take control of themselves and their environment, to the extent that a state of conscience not sedated and reactive to any kind of ideological devices of metaphysical or populist demagogic nature, would allow them to claim their right to be duly and democratically informed.
Jacobsen: Why admire Raymond Aron and Laurent Joffrin?
Sorensen: Regarding Raymond Aron because its reformist and skeptical position seems to me remarkable, in the respective sense of considering that true progress must be contingent, partial and imperfect, and that freedom and reason are the most efficient defenses against totalitarianism and fundamentalism. In relation to Laurent Joffrin or Laurent Mouchard, it is since I find interesting that he occupies a pseudonym as a way to deny his nationalist paternal origin, and that later dedicates himself to communications.
Jacobsen: Why is Iceland so gosh darn democratic?
Sorensen: Because I suppose that being a relatively isolated ice-covered island, in the vicinity of the North Pole allows them to keep human stupidity frozen, and drink plenty of whiskey on the rocks, which produces a evident vasodilation of the cerebral sensitive homunculus, which contributes significantly to improving proprioception in order to dimensionate and promote successfully the democratic values.
Jacobsen: Thank you, Christian, pleasure!
Sorensen: You are welcome Scott!
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/02
Dr. Alexander X. Douglas‘s biography states: “I am a lecturer in philosophy in the School of Philosophical, Anthropological, and Film Studies at the University of St. Andrews. I am a historian of philosophy, interested in the philosophy of the human sciences, particularly from the early modern period. I am interested in theories of human reasoning, desire, choice, and social interaction – particularly work that questions the foundations of formal theories in logic and economics from a humanistic perspective. I am particularly interested in the thought of Benedict de Spinoza, which continues to inspire alternatives to the dominant paradigm in economics and social science. My first book, Spinoza and Dutch Cartesianism, proposed a new interpretation of Spinoza, situating him in the context of debates within the Dutch Cartesian tradition, over the status of philosophy and its relation to theology. I am completing a book manuscript, which aims to introduce and develop Spinoza’s theory of beatitude. This is the culmination of Spinoza’s theory of desire, since it describes the condition of ultimate satisfaction. Although Spinoza saw the revelation of true beatitude as the ultimate goal towards which his philosophy reached, there are few interpretative works devoted primarily to this theme. Spinoza’s theory of beatitude is, in my view, the keystone that holds together diverse parts of his philosophy – his theory of desire and the emotions, his metaphysics of time, his theory of human sociability, and his philosophy of religion. These are often studied separately; my introduction to beatitude aims at helping readers understand Spinoza’s philosophy as a unified whole. I have also published a book examining the concept of debt from the perspective of language, history, and political economy. I’m interested in the philosophy of macroeconomics, which receives considerably less attention from philosophers than microeconomics. I am a member of the Centre for Ethics, Philosophy, and Public Affairs, the Executive Committee of the Aristotelian Society, the Management Committee of the British Society for the History of Philosophy, and a Research Scholar at the Global Institute for Sustainable Policy.”
In this series, we discuss the philosophy of economics. For this session, we come back after some time with session 9 on finer details on the symptomatology of pseudoscience, “precision” in economics, the copying of the style of the sciences in economics without the content or character of the sciences truly, the idea of rationality or rational choice, assumptions about the applicability of mathematics to behaviours, and utility-maximization as an idea.
Scott Douglas Jacobsen: I decided to make some modifications to the series moving forward since the collapse of Conatus News and the reduced activity and the original recommendation from Dr. Stephen Law while acknowledging the due appreciation to the work in skepticism and humanism of Dr. Law and the recommendation for the collaboration with you. Now, with the transfer and renaming of the series to Philosophy of Economics Crash Course from Q&A on the Philosophy of Economics with Dr. Alexander Douglas, we have 8 parts in total, which, in a manner of speaking, provide a reasonable idea as to some of the boundaries and borders of the discipline of philosophy of economics. What I will aim with the educational series into the future is an appreciation of the finer details of the discipline and some of the radical notions inherent in its work, for example, part 8 examined how the term “pseudoeconomics” does not seem like a useful term at this time. You stated, “I don’t think ‘pseudoeconomics’ is a particularly useful category. To show why, let me say something about pseudoscience in general. Engaging in pseudoscience means aping the concepts and terminology of the sciences without taking on the critical methods that make them reliable. On this definition, to put it bluntly, much of economics is pseudoscience.” In the further analysis, you showed the advanced inclusion of and advancement of mathematics within the discipline of economics does not, by necessity, lead to more accurate predictive capacities of economics as a field. In fact, you make the painful comparison to Intelligence Design with reference to a particular leader in this theological field with “Michael Behe” based on “irrelevant probability equations,” as a “symptom of pseudoscience.” What are some other symptoms, the “finer details,” of economics leading to a symptomatology of pseudoscience?
Dr. Alexander Douglas: I think there is a lot of work going on in economics departments and think tanks that is useful and productive for society – especially empirical studies that simply gather useful data. It’s very helpful, for instance, to know how many people are really struggling to find work and why the headline unemployment figures are misleading in this regard. It’s useful to know how people in different economic categories are at different risks of illness and other problems. But this is, it seems to me, mostly research that anyone with a statistical background could carry out: medical researchers, for instance. I’m dubious about how connected that work really is with what a philosopher of science might call the ‘research programme’ of economics. The research programme involves using very complicated mathematical models to predict the outcomes of various social interventions, based on strong assumptions about human behaviour. These assumptions are either axiomatic: derived from a certain conception of rationality that then became encrusted within the discipline, or based on studies of people under clinical conditions, with probably no more relevance to behaviour in the real activities of human life. In any case, I’ve shared my reasons for believing that there’s no real way to scientifically test any of these assumptions, even in a clinical setting.
Jacobsen: You remarked on Alexander Rosenberg’s analysis of economics as ‘lacking predictive precision.’ What is defined as “precise” within the remit of economics? How does this definition of “precise” compare to other notions of precision seen in other fields, as a contrast justifying the aforementioned “lack of predictive precision” described by Rosenberg in 1994?
Douglas: Rosenberg’s book uses research by Leontieff from the 1980s, which showed that economists could at best only predict the direction of a trend: e.g., will the price of something go up or down following this change? Natural scientists can usually do much better: they can estimate how quickly something will change and how long the change will last. But that’s old research, of course. Noah Smith wrote a reply to a more recent piece by Rosenberg and Tyler Curtain, arguing that economics does have some predictive power. He gave two examples; one of them is as follows:
My favorite example is the story of Daniel McFadden and the BART. In 1972, San Francisco introduced a new train: the Bay Area Rapid Transit (BART). The authorities predicted that 15 percent of area commuters would use the system. But, using money from a grant provided by the National Science Foundation, University of California, Berkeley, economist McFadden and his team of researchers predicted that usage would be only 6.3 percent.
The actual number? 6.2 percent.
Of course it’s bad data science to infer too much from one or two examples. Also, from what I can tell McFadden’s more successful model basically took existing data and ran it through an algorithm to make predictions. His algorithm was described in economists’ terms: preferences, choice, utility, etc. But McFadden himself later pointed out that the algorithm is itself a ‘black box’: it doesn’t matter what it implies about human psychology or choice, it just needs to output the right results mathematically. So was his model really a success for economics, or just for applied mathematics? That’s to say, McFadden certainly chanced upon a good algorithm, but did the economic theory of preferences, utility-maximizing, and so on really help, or could a non-economist with a decent maths background have managed just as well? I’m not in a position to say, but I certainly don’t think Smith’s couple of examples are typical of the level of predictive precision found in economics, otherwise McFadden wouldn’t have got so famous for getting so close to the true value in this case.
Jacobsen: With the ‘copy of the style and not the substance’ of the sciences in economics, is this reflected in not only the inflated mathematical language and models but also the forms of verbiage or patois found within the field of economics?
Douglas: Yes, I think so, definitely. You might remember the outrage around White House advisor Kevin Hassett using the term ‘human capital stock’. People took him to be referring to workers, but ‘human capital’ generally refers to the skills and abilities of workers. Hassett was perhaps trying, in a hamfisted way, to make the point that those skills were spare capacity that had been laid aside and it was time to reactivate them. But you see these sorts of terms everywhere in valuation statements. Key financial decisions are made on the basis of these careful calculations of value, and finance people have to record everything as an asset: even goodwill is an asset with a numerical value. This makes the valuations seem so much more scientific and precise than they are: if you think a company should be more valuable than whatever you get by counting up the normal assets, you can always stick a bit more into the goodwill. So long as shareholders are willing to invest in the company at a certain value, that justifies the assignment of goodwill value, and, circularly, the full valuation including the goodwill assignment affects what people are willing to pay for the company.
The false precision is doing some crucial work here, and this terminology always originates in economic theories. Economics and finance amount to a sort of metaphysical theory: an ontology that divides the world into assets and liabilities with definite values to be estimated. The ordinary world as it appears to us doesn’t really fit into that model, so I do think this a sort of metaphysical theory that ‘cleans up’ reality to fit it into a form that allows capitalism to work. It’s different, I think, from a particle physicist’s model, which admittedly doesn’t match reality as it really is but is close enough to track some real phenomena. When a pension fund enters a valuation, people think it’s a valuation of the pension fund, not some abstract model of a pension fund.
Jacobsen: When speaking of utility, utility functions, utilitarianism, etc., there seems to be a premise of some objective trait of human nature assumed in the framework. As you note about Joan Robinson, does this seem to reflect a trend of superficiality, reification, circularity, and subjectivity within the fundamental concepts and lever points of economics? An attempt to grope towards the objective while lacking the “substance” to do such a maneuver.
Douglas: Yes, absolutely. Economists generally say these days that by ‘utility’ they only mean the maximization of preferences – people choose what they most prefer, given known constraints. And how do we know what they prefer? By observing their choices! At this level the theory is, of course, trivial: it tells you that people choose what they are observed to choose. But you can add some other assumptions about preferences: for instance, people’s preferences don’t change, so you can infer what they’ll choose from their previous choices. That gives you predictive power; it also strikes me as an obviously false psychological theory. Economists can only avoid having it falsified by adding so much noise into the environmental factors that any apparent change in preferences can by some subtle difference in the situation. I know that there is work, by Herbert Gintis and others, proposing that we might one day use evolutionary science to get better data on how people’s preferences actually form and change. It’s hard to judge that before any data has really been gathered. But I’ve explained in previous interviews why I think this might be misguided in any case: preferences range over objects under certain descriptions; the things that scientists – even evolutionary scientists – can study are only the objects. If I hold out an apple and an orange to you, are you choosing between an apple and an orange, or a red object and an orange object, or what is in your left hand and what is in your right hand, or what it is polite to take in China and what it is polite to take in the UK, or… I just don’t see how straightforward observation, even accompanied by evolutionary theory, can pin this down in a strong enough way to make good predictions.
Jacobsen: What is a “rational choice” or “rationality” in these aforementioned senses in economics with the apparency of pseudoscience built into it?
Douglas: Yes, rationality is just the name for the behavioural model that’s meant to output actions from choices. It’s pseudoscientific because it’s never been tested. It couldn’t be less like the Standard Model in particle physics, for instance. Anyway, the Standard Model is a model of things that really do seem to react fairly algorithmically to measurable changes. Human behaviour doesn’t even seem like that.
Economists are sometimes vague on whether they want us to accept their theory of rationality as an instrumental aid to prediction, a ‘black box’, as McFadden put it, which somehow outputs accurate predictions, or something that we really recognise as governing our behaviour. I find that the scholarly literature often presents it as a ‘black box’ whereas textbooks suggest that we really do think and act according to the economist’s definition of rationality. Itzhak Gilboa has a textbook in which he defines rationality in terms of choices that you wouldn’t be embarrassed to have made even if the reasoning behind them was explicitly explained. Technically this seems circular to me: you’d need to be rational, in the way described, to be embarrassed by reasoning that doesn’t follow that way. But I think it reveals something important: rationality, on the economist’s conception, seems to involve some normative element. Being rational is something to be proud of; being irrational is something to be ashamed of. There is a hint here of what Joan Robinson said many times: ostensibly scientific economics is often ideology in disguise.
Jacobsen: You stated, “Simply assuming that the results of a branch of applied mathematics have any relevance to the behaviour of a physical system – that’s pseudoscience rather than science. It has the outward elements of much modern science – mathematics and observation. But it fails to connect them together in the manner of a proper science.” Why do economists, very likely, consistently make these ‘assumptions’ about the application of a branch of mathematics to the “behaviour of a physical system”?
Douglas: Quite simply, the behaviour of physical systems can be predicted and therefore manipulated. It’s highly significant that Optimal Control Theory – a branch of mathematics developed to help engineers control physical systems – was reborn as a foundation of modern macroeconomics after it reached its limitations in physical engineering. Economists are largely funded by people who want their help in controlling human systems: to engineer certain social results for political purposes or for pure private gain. If economists conducted themselves like anthropologists I doubt they’d have the ear of politicians and businesses, and so they would lack their social standing.
Of course academic anthropology developed in the context of control as well: the colonial powers wanted to understand the peoples they colonized so as to better ‘manage’ them. But the disconnect between what anthropologists were learning and what those in power could use became apparent pretty quickly. Its approach to understanding human behaviour gave only a feeble promise of control. Economics, by contrast, promises something very appealing: it represents human reality as system of computations – agents solving mathematical optimization problems, computational units solving arbitrage equations – in short, a giant computer. Computers can be programmed by those who understand their operating systems, and that’s a very enticing promise to those who can afford the services of the programmers.
Jacobsen: Does this “utility-maximization” conceptualization of human behaviour simply fall apart because of the noted subjectivity of the concepts and the futile, unnecessary complexity and use of mathematics in its models?
Douglas: Yes, I think so. The theory is always trying to walk the tightrope between falsity and triviality. Economics textbooks often go for the ‘wow’ moment when introducing utility theory: ‘Here’s how your son picking a fight with your daughter can be explained in terms of utility-maximization!’ At first you’re impressed, then you start to wonder how a theory so consistent with everything we observe can really help with prediction. Humans seem to be capable of just about anything, so if utility theory explains everything they do then it can hardly help us to know which of the many things they can do they will do.
Jacobsen: Dr. Douglas, thanks for your time today.
Douglas: Thank you, again – always a pleasure.
Previous sessions:
Philosophy of Economics Crash Course 1
Philosophy of Economics Crash Course 2
Philosophy of Economics Crash Course 3
Philosophy of Economics Crash Course 4
Philosophy of Economics Crash Course 5
Philosophy of Economics Crash Course 6
Philosophy of Economics Crash Course 7
Philosophy of Economics Crash Course 8
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Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/09/01
Pastor Bob Cottrill is the Pastor at Port Kells Church in Surrey, British Columbia, Canada. Here we talk about the Christian faith.
Scott Douglas Jacobsen: What is your family background?
Pastor Bob Cottrill: My folks were working class folks from British background. It was 100% Caucasian. I, often, think about the elementary school that I grew up in, which was about 500 kids with only a couple Japanese students or students of Japanese ancestry. The interesting thing, my sister stayed in the community, in the suburb of Toronto. When the children went through the same school a generation later. It was 80% ethnic. People from South Asia. People from Africa. It is so interesting how the face of Canada has changed. Their experience, completely different from mine. We were completely isolated from the world, this bubble. My parents and the social structures that we were involved were very closed, Christian, conservative. I would even say, perhaps, fundamentalist. In this sense, the narrative that we experienced was probably more connected to a North American narrative of the 40s and 50s, of fundamentalist, isolationist view. Our particular read of the King James Version of the Bible was the only historical one given by Jesus and the Apostles. Everyone from Catholicism through to liberal Christianity, even elements of Evangelical movement. These were all aberrant expressions, but the true Christian faith was held by our small little church. One of the really informative moments for me. It was in high school.
There was a Christian club [Laughing]. I went to it. At the club, I met these other students from my high school. I thought I was the only other Christian in the high school. I met a guy on the hockey team, musicians. These were just normal kids who were experiencing and living out Christian faith in their life, in a real and vibrant way. We weren’t alone. I thought that we were huddled in the basement. I went back to my church, of course, of 80 or 100 people, who held this fundamentalist view. I thought, “Wow! Wait until they hear this, other Christian people.” [Laughing] I was very naïve, as you can tell. They weren’t impressed at all. When I graduated from school, I looked for an opportunity to broaden my experience of people who were wrestling with and living out the Christian experience. This idea of integrating the reality of God and Jesus with culture and relationships in this world. I asked my high school counsellor, “I would like to go to a Christian university.” He said, “That doesn’t exist in Canada. You can’t go to the U.S. because it is too complicated.” A couple of weeks later in Grade 12, he saw me in the halls. He said, “Hey! Are you the kid who was asking about Christian universities?” I said, “Yes.” He said, “I got this package of information about this place in B.C. I was about o throw it out, but then I thought of you.”
It was a formative time for me. I got exposure to people from across the culture and around the world who came from societal and denominational different structures, but had the common idea of God at work in culture and in society. The ethos and presence of Jesus were real. It really expanded my mind. I left behind a lot of the confines that I grew up with. I am blathering on. Does this give an inkling? [Laughing]
Jacobsen: Yes, your time at Trinity Western University. Your degree, what was it? Were there further studies?
Cottrill: I enrolled in Business Studies. A lot of my original intent in coming to university as a young person was more social than it was educational. So, when I enrolled in Business Studies, it was a lot of interaction. I enjoyed it. I think somewhere along the way. I thought about being an accountant. It seemed like a good career. I did all my accounting studies. I graduated with a degree in Business Administration. When I first graduated, I pursued some business interests for about 3 or 4 years. My heart drew me into more traditional pastoral work. Because I think I have always been committed to community, to relationships, to understanding the experience of God and values and a deep love of that whole experience. So, inadvertently, I was drawn to that. It wasn’t intentional. Certainly, I never had that intention through early education. I graduated and worked in the business world for 4 or 5 years. I was very involved in volunteer work through church and youth work. A church leader challenged me with an opportunity. So, I enrolled in seminary. I took a full-time position at a church as a pastoral leader, eventually. I have been doing that for 30 years or more.
Jacobsen: Same church?
Cottrill: No, I served for 7 or 8 years as a youth pastor at one church, providing leadership to high school students. Then I was, for 5 years, serving as a pastor in a Mennonite church in Mission. Even though, I have no cultural background with the Mennonite. I served as an associated pastor at a number of larger churches overseeing public services. For the past 4 years, I have been back here at Port Kells Church, which is a non-denominational, independent church. It has been in the community since 1888. Interesting story, it started in 1888 on 88th avenue, not far from where it is now. It was Methodist settlers who came to participate in the founding of Port Kells, which was originally meant to rival Vancouver as a seaport. I think in about the early 1900s, after about a decade or two; they constructed a building that was right by the corner of where 176th street meets the freeway. You know the historic schoolhouse there. They met there and built a church there, which they eventually disassembled and moved to the corner of Harvey Rd. and 88th Ave.
Eventually, in 1941, someone gave them a piece of property. They put it in rollers and rolled it down the street.
Jacobsen: [Laughing].
Cottrill: That particular structure burned down years ago, but it has been rebuilt. We are on the same property. Like many Methodists, in 1925, the Methodists, Presbyterians, and Congregationalists rolled together to become the United Church. The Port Kells Church was part of that, until about 1985 when, in the face of changing politics and direction, a number of churches departed the United Church. Port Kells Church being one of them. For a while, it was part of a group that left the Congregational Church of Canada. That partnership has fragmented a bit. The churches didn’t have a lot in common. Many departed for theology. Others were traditionalists and didn’t like new things. Others were mad about other stuff. It was hard to build a coalition. It is diminished, but still exists. The Port Kells Church hasn’t participated in that for many years. It is a rally independent church and holds to a historic Christian understanding of faith. So, there we are; a little country church right in the heart of Surrey that has been there since 1888.
Jacobsen: When you’re there since 2016, what are you seeing in terms of some of the differences between non-denominational church service and your example of pastoring to youth, or in a Mennonite context?
Cottrill: There are fewer differences among denominational churches. There are some broad differences. Liturgical type churches, Catholic, Anglican churches, some Presbyterian, Lutheran, churches, they would share a lot more in common in terms of the life of the congregation than evangelical or charismatic churches regardless of the name on the door. They would have a similar experience of congregational life. So, our particular church experience, of our congregation, is more connected with an Evangelical or Charismatic, or independent, thing. If you were to move from here in B.C. from a Baptist to a Mennonite to a Non-Denominational to an Alliance church, many of the big flagship churches or even some of the little ones. The differences would be more about the size and proficiency of the people leading it, as opposed to the ethics or the intent of it. There’s been a real breaking down of a lot of barriers. You notice the newest churches do not have a non-denominational label. It may be in the fine print, maybe on a back page, or in one of the dusty corners of the pastor’s mind. But, as far as the people in the pews, there’s a real uniformity to most of the Evangelical churches or the non-liturgical churches.
Jacobsen: A lot of online resources exist online for modern Christians, especially young singles and couples. So, I do note when watching some of these. There will be the presentation. But before that, stating, “Don’t forget, this is only supplementary to the church that you’re with, stay plugged in with your local church and your local pastor.” Do some of your congregation take advantage of some of these resources?
Cottrill: That’s a good question. I don’t really know. For about 13 years, I was part of a megachurch, as you would call here in Canada. It would get 2,000 a week in multiple services. We had a radio show. You have people coming to take advantage of your resources. We realized along the way. The people who attended on a weekly basis also belonged to a small church, committed to the small church, but would chime up. It may be a thing. I’m not sure it is a particularly healthy or helpful model. A lot of the value of having churches is that it is a community; it is a family; it is a commitment. It is people who walk alongside you and love you, and work together with you, even when you’re not doing well. Even in the kind of relationship people have with an online resource, an online church, it is, essentially, in the end, artificial. It is like watching porn. You don’t have a relationship; they’re not going to be there in the morning. An online church thing may be all airbrushed. They may be incredibly talented. They may be right and smarter than your local teacher or leader, but they are not going to be there when you are in a crisis. In the end, I think it is an artificial relationship. A couple of years ago, I had a medical issue. I looked online. I figured, “I am done for.” My doctor said, “No, it’s really nothing. Go buy this over the counter thing, you’ll be good in a couple of days.” He was right. We had the same information. But my doctor had the information and knew my need, environment, symptoms, and was able to make sense of that in a way that I can’t. It is not just restricted to Christian belief but applicable to all elements of life. There is this artificial element to information technology, which I think is leading people astray. In the same way, I am very committed to educated in a structured environment. Essentially, you could probably build a nuclear bomb based on information that you find in the internet, in theory. Nobody is because there’s something about the structure. That’s a terrible example [Laughing]. There’s something about the structure of caring, mentoring, and personalizing and understanding people that can’t be done online.
Jacobsen: It sounds like taking into account human beings are living organisms and the brain is a part of the living organism and requires an environment built around it.
Cottrill: I think it is more than it is a living organism.Although, that is one way of expressing it. There is something more to being human. There is this element of consciousness. Maybe, it is the image of God. There is this social aspect, which is, maybe, more important than facts.
Jacobsen: Take some of the comments of some Christian educators, they will not focus on the education alone, but on a level above. The education as a means by which to inculcate virtuous ideas, and virtuous habits, to then have virtue. It is a character form of education rather than knowledge-based education.
Cottrill: As you said, holding out this idea that there’s virtue, there’s morality. There are universal values that transcend just facts and figures. It is, again, an indication of believing that there is something bigger in the universe. This is really outdated. When I went to Trinity Western University, one of their bylines was ‘Turning out fully developed students’ or something.
Jacobsen: How vague is that?
Cottrill: I know. There was this idea not just educated students. It was this idea of students who maturity and development in all aspects of life, whether a spiritual element, emotional growth, as well as academic. I think one of the big challenges coming full circle again to what you began the question with; the kind of relationship that you have with information technology is not real. It is information, but it is not relational. I think the churches. I think of even little church like mine, 100 people. It is a community; it is a family. Together, we experience the hurts and the successes. We experience the presence of God in the community. As part of that, it impacts us, as people.
Jacobsen: How are you differentiating community, family, as terms?
Cottrill: I am seeing them as descriptive terms to describe the types of relationships that we have. We are like an extended family. As with family, we have people who are sometimes not happy, who are introverted, who find it difficult to participate as fully. It is people who are connected.
Jacobsen: What are some of the difficulties in church life?
Cottrill: Difficulties in church life are people, who are people. You have people who struggle with emotional crises. You have people who struggle with mental issues. You have a lot of different views on peripheral issues. Politics is a great example. I know for a lot of Americans. Coming through the Christmas season and Thanksgiving, you will see a lot of news feeds, “How to talk politics at the Thanksgiving table?”
Jacobsen: [Laughing].
Cottrill: We have a lot of the same things. There are a lot of ways to thoroughly address Christian issues in society. I am one person who believes how to deal with economic issues is trickle-down economics is through wealth redistribution. Others say the government should intrude. I may personal favour one or the other, but those views have integrity in and of themselves. It is the same in a dinner table chat or a church environment. Like any social structure, we have to work through those challenges. So, those are some of the challenges that we face. Also, I think a big issue for a lot of churches in the Lower Mainland is the cost of real estate. We have been in the same place in 1941 and the church structure was built well and a lot by volunteers, which has given us a leg up on a lot of folks. It is still a leg up to pay staff in the community. There are other pressures as well.
Jacobsen: What brings individuals and families to church?
Cottrill: There are probably a couple of different reasons. I think would like you to think it is a deep need to connect with their Creator with this internal spiritual need. I’ll come back to that. Realistically, I think people want community, are lonely, have social expectations still. So, there’s some of that. But I would say that for an awful lot of folks. The things that keep them there are that many people, and I say this from my own experience, have this compelling sense, intuitive sense even; we try to rationalize and justify it, and rightfully so. The intuitive core of a lot of people – and I don’t know if I can say it is universal, but this sense of there being more to life than what we see on the surface. That communities and resources like churches explore the whole idea. It gives a framework to try and understand not just power here, and not just what we’re needing today, but why we are here. Why we exist? Why we have a consciousness going beyond instinctual reactions to what we do? It is this sense that there’s something more. We’re trying to make sense of it. Churches and Christians in particular feel that the best explanation or the explanation, perhaps, is that there is a Creator behind this; that there is a presence behind this beyond molecules, which is out there. We understand it as being a god. It is not only a presence, but a benevolent presence and a personal presence. Our expressions of worship and community and study are in trying to make sense of it, making connections, with that part of us, which calls us out. It is almost cliché now. Augustine or someone talked about this missing part of our heart. I think it is attributed to Luther along the way, a God-shaped hole. This idea that intuitively we want something more and strive for it. Communally, we work towards that. Of course, we find structure and whatever through Scripture, through mystery and tradition and understandings of theology. But I think the whole thing is driven in the first place – and we can’t make people come, in our culture at least – that we are more than just molecules. That’s, at least, what I attribute it to.
Jacobsen: When we are having the different types of theology on the ground in pastoral life, how does this tie into the trainings. You were at Regent College. Who were prominent people who taught you?
Cottrill: I took courses with Dr. Alistair McGrath. Someone who I deeply admire. It sounds as if I am overwhelmed by his knowledge of things. It was really a profound thing to study under him and realize. It is not just him. It is the whole tradition of deeply understanding and wrestling with and committing yourself to understand a topic. Another professor who I had was Eugene Peterson, who is known in Evangelical circles for his translation of the Bible called The Message. It is a particular translation of the entire Bible from original languages. He passed away, recently. He was a Presbyterian, I believe, who has been uniquely influential in Evangelical circles. I found them very inspiring for different reasons. Regent seminary at UBC is a very inspiring place, actually. I didn’t graduate from there. I graduated from Trinity Western Seminary, even though I went to Regent. It is part of the ACTS consortium of seminaries, which are 3 to 5 Evangelical denominations that share some facilities, even share some classroom space and courses together on the campus of Trinity Western University. I graduated with a Master of Theological Studies in 1996.
Jacobsen: As you’re working at Port Kells Church, which is non-denominational, and as you’re graduating from the ACTS consortium of seminaries in 1996, what is the orientation when you have the Evangelical ACTS consortium training, in terms of seminary, and then translating this into a non-denominational context?
Cottrill: To a large degree, the divisions people see in the popular conception of how Christian faith and churches are divided up; it is artificial and more social constructs or ways that communities come together because I would say within the big picture called historical Christian faith or historic orthodox Christian faith. I am not talking about the Orthodox, Eastern Orthodox, Church. I am talking about those who adhere to creeds and statements of faith that have been in place since the 2nd century. In the big picture, there would not be a whole lot of difference. If I was to pick up a Baptist confession of faith or a statement of faith, and if I was to actually pick up the Catechism of the Roman Catholic Church, and discarding all of the cultural paraphernalia, and getting down to what are the key elements of faith, not argue about peripheral stuff, I don’t think you’d see a whole lot of difference.
Jacobsen: What are the core aspects of faith or Christian religion?
Cottrill: Since 7th century, or so, they have been defined by about 7 or 8 key elements of faith. I don’t know if this is a test. I didn’t study for this.
Jacobsen: Something impressionistic to provide an idea.
Cottrill: As a non-denominational church, this is what we have tried to define, this is what places us in the stream of Christian faith. We hold to these 7 or 8 things. The others, we aren’t saying they are not important, but are sort of secondary. One is God exists (primary). He is good, personal, cares about us, and has revealed Himself to us, personally. Two is not only God exists, but the unique form in which he has revealed Himself in three different personalities. We would call this the Trinity. It is always an imperfect way of expressing. The Catholics would call it a mystery. I would call it complicated. But the fact that God has revealed Himself as God the Father, God the Son in Jesus, and the Holy Spirit. So, God exists, revealed Himself in these ways, and Jesus has specifically revealed Himself in this world to reveal Himself and connect with people and bring about forgiveness. That would the third and fourth one. Third is Jesus is, in fact, God. Fourth is coming to the world and leading the way to a life that extends beyond that. The fifth one is the Holy Spirit revealed itself in the world. The sixth would have to do with God revealing Himself through Scripture. Seventh would be that God will, at some time, wind up the affairs of this world and bring people to account. There will be a reckoning by God. When I say those 7 points, those creedal doctrines of understanding extend from the most conservative fundamentalist groups right to Catholicism, Orthodoxy, Coptic Church in Egypt, whatever. They would all hold those same 7 or 8 creedal understandings. Now, how they spin out them, the last one, for instance, of God winding things up at The End. Some fundamentalist Americans may adhere to a Dispensationalist view of 70 years, etc. I don’t quite understand it, as opposed to a different group. Those would be the distinctive, unique understandings of historic Christian faith that hundreds of millions of people have adhered to since the 7th century.
Jacobsen: Who would be outside of that remit?
Cottrill: I guess whoever doesn’t hold to those.
Jacobsen: What denominations would be outside of it?
Cottrill: When we talk about Christian denominations, we talk about people who are within that. There are not “denominations per se, but there are other faiths who don’t hold to that. I think a lot of groups that sprang up in the 19th century, mid-1850s there seemed to be an explosion of American-based ones. I don’t know if this comes out of the entrepreneurial American spirit of right your own ticket. There came the Jehovah’s Witnesses who did not hold to the creedal stances of Christi, of how faith in Christ brings about relationship with God, Mormonism, Christian Science. There are some that straddle the line who are mostly in. Depending on what day you catch them…
Jacobsen: [Laughing].
Cottrill: It doesn’t sound like it. This sounds like a tangent now. But Oneness Pentecostalism, they appear to be fully in the mainstream of Christian faith, but they have questions about how we express the identity of Christ or in understanding of those creedal things; you must be baptised in a certain way, in our church, to somehow become right with God. So, those people are mostly in. But you say, “How committed are you to these basic understandings?” I would say most of them are committed to those basic understandings. So, some people, if you interpret it too tightly, have excluded Catholicism because they would say, “Not only do they hold to those creedal things. They have extra parts. I am not sure about those.” For example, Catholics would depart from Protestants because they would give authority to apostolic tradition, which finds its expression in the faith. In the sense, the Vatican has this authority in speaking on faith. We just accept scripture, agree on the creedal things, and disagree on a few extra lines on the bottom. It is splitting hairs in the end. Because if we agree on primary things, it’s like a marriage relationship. If you’re on the same page on most things, we can continue for even a lifetime. If there is a disagreement, maybe, we can work it out. Perhaps, it is a little pragmatic.
Jacobsen: What about individual tenets?
Cottrill: I think any of those creedal tenets. If God has revealed Himself in Jesus, if the spiritual realm, if someone was to discard the testimony of Scripture, if someone was to question if we can be in a right relationship with God through Jesus, if someone was to disregard that there is a calling to account for our actions, I think any of those things would remove people from a historic orthodox view of Christian faith. Socially, people can function as Christians, but practically and in a belief structure; they don’t believe it. Then I would think that they can’t call themselves Christians or a follower of Jesus. You hold to the historic beliefs, the ethos and values of Christ. I don’t know why they bother calling themselves Christian.
Jacobsen: When you’re pastoring, what is the difference between a youth pastor, a lead pastor, etc.? How can we make distinctions between these labels being thrown around?
Cottrill: Right, I think they’re functional job type things, descriptions. Pastor means shepherd or leader. Somebody who helps makes sense of the community and to guide it. When the community gets bigger, the tendency is needing help for the leader. It is not healthy. It is not practical for one person to do it. It is easier to divide responsibilities. It is saying a leader with emphasis with one particular dimension of emphasis. For instance, when I was a youth pastor, it was that my primary responsibility was with a certain age segment, youth leadership. When my job description was worship pastor, one of my primary roles was to provide structure and support for the community’s public expression of worship. I think it is just recognizing, especially in large environments, that you will have to divide the work to get it done. Right now, when I am in a small environment community, they call me “Pastor.”
Jacobsen: What are some of the difficulties members of the congregation bring to you?
Cottrill: The most difficult issues, at all, are the human condition. We struggle with disappointment, with hurt, with loss. We have to make sense of that. We have these hurts. We have losses. We want to know why. We want to know how to make it through, make sense of it. Whether someone is going through a divorce, or someone has passed away, or they are lonely, or they are disappointed in something that has happened in their life, those are all big challenges that. Sometimes, people struggle with faith. If all these creedal understandings that God is real, in good, and cares about me, and wants to have a relationship with us, why is my life so bad? Why do I live in despair? These are hard questions. They are the things that we work together to understand, to experience, and to make sense out of it. Specifically, when I was a youth pastor, I remember running these mid-week and Sunday programs. Someone brought this kid. I didn’t know the family. He came a couple of times. I said, “Can I get your mom’s phone number and name, and to touch base? To let her know what we do here and to answer any questions.” He said, “My mom is dead.” I said, “I am so sorry. I am sorry to heat that. What about your dad?” He said, “My dad’s dead.” I said, “Who do you live with? I would like to talk to her.” He said, “She is in the hospital, pregnant with twins. She fell and broke her collar bone and is in the hospital.” I said, “Does she live with the boyfriend or father?” He said, “No, she doesn’t know the father or met him at a bar one time.” I said, “Well, you’re living by yourself?” He said, “Yes, until she gets out of the hospital.” I said, “Do you have any siblings?” He said, “One of them fell over a waterfall and died, and the other committed suicide.”
Jacobsen: This is awful.
Cottrill: It sounds like you’re making this up.
Jacobsen: It sounds too bad to be true.
Cottrill: In fact, it is true. He came from a First Nations background, which is a complicated, tragic, and seemingly impossible story. That was 30 years ago. I still know him. He is a good friend of mine. I think he has gone on to live a very fulfilled and happy life, married with a happy family, and successful in business. Taking advantage of the resources, finding a reason to live, believing that we were meant for something worthwhile, and in spite of tragedy and sin, and error, there is a reason and a hope for our lives. That’s the challenge of Christian faith.
Jacobsen: What is “sin” to you?
Cottrill: Traditional theological definition, I hold to it. Sin is anything falling short of God’s standards.
Jacobsen: What are God’s standards?
Cottrill: God is the essence of Good. He is the ultimate moral standard. Anything that falls short of that, whether death, hurt, betrayal, or any of those selfish things like pride. Any of those kinds of things that find expression in this world are sin. So, lying, for example, or hurting somebody or betraying somebody, those are sinful. They are an expression of this departure from this standard of good that somehow God holds to.
Jacobsen: How are the Evangelical ACTS consortium training theologians at the time and potentially now? Within the non-denominational frameworks of modern science, things like evolutionary theory, things like Big Bang cosmology, and so on.
Cottrill: I think that theology like, perhaps, a lot of things in life are a lot different in academic circles than they are at street level. So, for example, I would say, “Questions about the origins of the universe.” In theological academic circles, I would say may prominent, even Evangelical, seminary settings like Wheaton College in the Eastern United States, the heartland of Evangelicalism. It would have very broad views on the origins of the universe. They would not be confined to or even entertaining 7-day creationism. If you were to go down to street level, the same pastors and seminary professors would be influential in; you would find many people hold those views. It is interesting. If you go around the world, this scientific – I don’t want to say, “Denialism,” or this literalism is mainly confined to the U.S. and to a certain flavour of Christian culture in the U.S. So, you have the fun park like Disney.
Jacobsen: The Ken Ham Petersburg, Kentucky, Ark and museum.
Cottrill: You wouldn’t find that hardly anywhere else in the world. Many places with a long tradition. The Coptic Church in Egypt is unbroken back to the 2nd century or the Catholic Church understanding, or the Orthodox (Eastern), or the Anglican, or in Australia or Canada. You look across the centuries. It is only a small sliver of culture that has, for some reason, been really fixated on a particular idea. I think it comes out of the American experience of from the 1850s onward strongly influenced by a few strident voices. If you go to key seminaries or teaching focus, whether TWU Seminary or Wheaton, or numerous other places, you wouldn’t find a fixation on scientific facts. I think you would find people looking at the biblical text and saying, “This is more of an explanation of why things exist and how God has revealed Himself to us and why God has Himself to us. It is not a scientific textbook. It is not descriptive of the geographic events. But I think it was something attributed to C.S. Lewis, who said, ‘I take Scriptures far too seriously to take them literally.’ That’s a thoroughly Christian thing to understand that these are sacred texts, and not necessarily scientific descriptions of how things happen. There happens to be historical overlaps. In the New Testament account, if you read about certain historical figures or accounts, history does coincide with that. But the story of the intent isn’t necessarily to teach science or even history. It’s to teach us why we exist. So, I would say coming full circle. In the context of Trinity Western, for example, I think that you would find that the prevailing ethos would not be a commitment to a scientific interpretation of the origins of the world, at least not in their theological training. I don’t know about their science department. I don’t know how they muddle through origins, whether multiverses, Big Bang, or otherwise. I have no idea. So, I think it is very easy to get bogged down in a very strident, very loud tiny sliver in the expression of American Christian faith and, somehow, think that that is a prevailing thought over the centuries, or even over the world.
Jacobsen: What demographics are at Port Kells Church, even impressionistic?
Cottrill: I would say that we have gone through a transition like many social structures. We tend to be set in certain social patterns that move their way through, which go into sunset and move their way through. I think we are in transition. I would suspect half of the people in the church are 60 and up. But we have intentionally had conversations about that. In the last couple of years, we have transitioned some of the activities of our community to make room for new generations. So, it is a rebalancing and emerging of newer families into our community. For example, getting down to the facts and figures, our Sunday school for children, two years ago, had two kids in it, which [Laughing] is not a good sign for the future. Whereas, we currently have 20 kids. It is an intentional focusing on that and deploying resources to say, “Yes, we are not just a club for older adults who are moving into sunset years. Our mission statement talks about being a multigenerational community. So, periodically, you have to rebalance things and say that we are open to those things. We are rebalancing. In two years, I would hope to see a broader representation of the generations in our church.
Jacobsen: How do you plan a service? How do you implement a service?
Cottrill: Our worship service in Sunday are about an hour. An hour and a half of people’s time, what we want to do is make room for people to have community time to connect with each other, to have time to communally express their commitment, we make sure there is a teaching time, a time to explore the Scriptures together. We make sure there are elements of participation for all levels. On a practical level, what happens is that we, usually, have about 20 minutes of singing and musical participation spread across that time, I preach a typical sermon about 30 minutes, which take apart a passage of Scripture and talk about the significance of it, how this impacts our life, how we understand it, what its context is. We have an element where children participate in the service. We make sure that as we gather; we have some element of prayer. This idea that we believe God is present with us, and is interested, and responds to our communication. So, we pray together. Sometimes, it is one person. Also, this year, each time, I am taking five minutes in each service to interview a person. I ask them one of about four questions, “Tell us about yourself,” “How did your life intersect with Christian faith?”, “How did you understand Jesus? How did you become a part of this community?”, “What is a significant way God influenced your life in this community?” It gives people and opportunity to experience community. About 80 people come on a Sunday morning in our church. Also, we receive an offering each week. We have bills to pay. I am paid a salary. We have a mortgage to pay. We have someone else we pay. We pay our worship director, the person who leads the music, a custodian, and someone who coordinates “Family Ministries.” He volunteers at the schools and runs children’s programs. We pass an offering plate each week. People voluntarily contribute to the upkeep of the community in that way.
Jacobsen: How do atheist, agnostic, humanist, freethought people of Canadian society not understand, or misrepresent about, Christians and Christian community?
Cottrill: One is, I think they tend to gravitate to the stereotypes to strident voices, which don’t necessarily represent a deep, thoughtful experience of Christian faith. It would be like if I engage Islam only in terms of a terrorist who has blown themselves up. That’s the only image. If I engage with Christians of the faith, and people who have not thought it through or who only represent a tiny fragment of what it is, it goes both ways, too. For example, being a Christian, if I paint a picture of an atheist, and immediately go to the most extreme of this is a hateful, hurting person who is only interested in tearing down everything that’s good and right, and is probably an extreme socialist-totalitarian Stalinist, Satanist…
Jacobsen: [Laughing] I have seen this.
Cottrill: So often, I think people think that they are one thing. Partly, it is that they have not experienced it. The second thing I would protest here. I think a lot of people are looking for an identity. This goes or cuts both ways. It cuts the Christian thing as well. I am looking to get behind something. So, if the atheists get to me before the Christians, then I going to be a Born Again Atheist and will sign onto it. I want to belong to something.
Jacobsen: Is this most people?
Cottrill: A lot of the most strident, obnoxious Christians as well as the strident, obnoxious atheists are people looking for an argument. It is like, “Pick your side, I will fight you. I like the fighting. I don’t care, actually. It is not because of a deep commitment.” It is so funny. I remember being about 14 or 15 years old and being very argumentative. It was a phase in my life. I am the stereotype of the angsty teenager. I am going to get into an argument. I think for a lot of people in life. They are looking for an argument. People take them seriously. There’s a lot of very talented people looking for an argument and who are looking to use the structures of debate and information technology, and whatever else, to create tension and meaning in themselves. I am not always so sure that they are as committed as they might. It is a night like I feel above the fray in one way or another. Maybe, it is a part of discovering who you are and finding truth, which is to argue for positions and realize, “Maybe, I am not as committed to these things as I thought.” So, the misunderstandings of Christians towards secular people; people assume Christians are anti-intellectual, anti-science, anti-human rights, when, in fact, I think it has been, certainly, in the Western world, that these values have been built upon. I think there is a fad of assuming Christians are against human rights or against valuing all aspects of society, whether it’s women, gender minorities, whatever it might be. That, in fact, Christian values subjugate those people instead of looking at history in a broader sense and realizing it is Christian values that allowed those things to thrive and become a conversation in Western culture. I think there are a lot of popular myths about Western culture in general, in freedoms, in civil discourse, in commitment to intellectualism. It is like Christians aren’t a part of it, when they are a part of it. I think part of this comes from the fact that the most strident voices in engagement has been with a stratum of popularism, which doesn’t necessarily have a lot of intellectual validity. It is like take survey and thinking this is a national trend. As I said, I think it flows both ways. It is anecdotal as opposed to, a great example, in the U.S., when someone wants to get a soundbite of a prominent Christian leader. They go to Franklin Graham, who is an ‘Evangelical,’ but more represents a fundamentalist 1940s Christian Protestant faith as opposed to a 21st century Evangelical. They go to Joel Osteen.
Jacobsen: [Laughing].
Cottrill: Or Benny Hinn. I am not even sure if they have a seminary education. They would, certainly, be rejected by the majority of Evangelicals as leaders. It is really easy to stereotype. I understand why. The critique flows both ways. Christianity in general is a kind of fluid target. In this sense, you can’t go to the president. It is not like there is one Pope who represents all Christians and then his word is the final deal.
Jacobsen: Even Catholics will ignore and the Pope and Eastern Orthodox will ignore Patriarch Bartholomew.
Cottrill: Absolutely.
Jacobsen: This is obviously a perennial issue that will exist well past our lifetimes because dialogue is such a perennial issue.
Cottrill: I think dialogue, education, and modelling of civil discourse. Because when we converse, earlier, I was talking about how my growing up experience in a very isolated environment lead me to very unhealthy and untrue expectations of people who, for instance, were from different cultures, but when I, actually, came into relationship with them. I realized that all of my expectations were completely wrong or going to the doctor with the things that I read without understanding the context and experience of it. I think it is the same way. When people have dialogue, have civil discourse, a lot of this other stuff gets pushed aside. It doesn’t mean that we disagree; it means that we are disagreeing things that do not matter rather than preconceptions that may not even be true.
Jacobsen: So, maybe, an open mind with reaching out to change preconceived notions.
Cottrill: I think any time that you’re in discussion. That, in and of itself, exhibits an open mind if it is a discussion. I could preach it without having an open mind.
Jacobsen: [Laughing] We call this “rebuking.”
Cottrill: Right. If we are having a discussion, hopefully, you will learn something from me. I will learn something from you. Hopefully, it will help us come to a new understanding of truth, the universe, God, and what is happening in this world. Again, we talked about education, including online education, which is one of the challenges anything [Ed. Off-tape discussion over meal.] and is constricted, confined, and doesn’t have the room to have the whole vista. If I was only to know you through five interviews that you’ve written; I wouldn’t know you at all. If I were to know you through this one conversation, then I wouldn’t you at all. If you research me through the internet, then you wouldn’t understand me at all. However, if people have conversations and learn about one another, then they learn about one another and a whole lot more about life. One of the challenges, again, is the political landscape, and everything else, in which everyone retreats to enclosed camps, as you said. Another great example of this is the debate about climate change. It is about how people can have access to the same facts, the same experience; yet, they come to completely opposite conclusions, live in a closed community, where they are bombarded with the same take on things. They don’t really evaluate what is actually happening. When I say, “Education,” it is this idea of being exposed to ideas and information and context, and wisdom. You know when you meet someone. They have been around for a while. They have had the chance to wrestle with things, look at it from a different angle, and understand that, maybe, they are not in it to convince you. They are committed to it because they have found some aspect of truth or hope, or future in it.
Jacobsen: You mentioned central tenets before. What is God to you?
Cottrill: I was thinking about this last night. Not in the context of our conversation, “Am I convinced that God exists because of theological or factual, or scientific, reasons?” I don’t think so. It is this intuitive sense. I don’t know if I was born with it or whatever. Somehow, my existence, and my life, and my being here, has a connection that’s bigger than just living for 50 or 60 or 80 years. There’s something else out there mystical, and good, and powerful. Something that transcends our human existence. In the Christian faith, the understanding of God is there is this presence in the universe that is good, powerful, and benevolent. That’s God. It transcends our existence in this dimension. I think people have pursued that philosophically and come up with philosophical arguments for the existence of God. There are people who pursue it in terms of the natural realm. They talk about natural theology. There are people who experience that in Charismatic Christianity. God reveals Himself to us in mystical ways. To me, it was this intuitive sense; I was born knowing God exists. I think many, many people have that sense. I would like to think everybody has that sense.
Jacobsen: Most Canadians probably do, given the demographics.
Cottrill: I would say, “Most Africans do.”
Jacobsen: What do you mean by that?
Cottrill: I would say most Africans have a commitment to the supernatural world. They know from the time that they are born. In fact, most cultures know that there is something greater than the flesh and blood experience. I think only the Christian faith is a refinement, “Not only is it true. It makes sense. God has revealed Himself in this Christian structure.” Here is the thing, maybe, I am not right in this. I think many people who dispute that: If they are walking by a graveyard at 2 in the morning and the moon shines through the branches, and if they hear a wolf howl in the distance, a shiver runs down their back. Intuitively, something is telling them. There is something more out there. I am not trying to attribute some superstitious presence at that very moment. But something in us tells us that there has got to be more meaning to this world than organic material decaying in the grave; I am just on my way home.
Jacobsen: What about failures of intuition?
Cottrill: Yes, that’s the tricky part. Intuition is an indication that something is there. We don’t always understand what it is telling us. When intuition fails, it is our interpretation of intuition. In other words, one person has an intuition. This, perhaps, leads them into Satanism. Another person, myself, it has lead me to this deep commitment to the Christian faith. Clearly, one of our intuitions has failed. But I don’t think it is the intuition itself. How do you make sense of that? I think that sometimes – and I can’t speak for atheists or agnostics – people aren’t being complete honest, “Yes, in my honest moments with myself, I think there might be something more to this universe. I might disagree with Christians about what it is, but I don’t know.”
Jacobsen: Would that be the compliment to the idea alluded to before? Christians having moments of serious doubt as per the experience of coming across the First Nations now-friend of yours: the mother is dead, the father is dead, one brother committed suicide, another brother fell and died in an accident, and his sister is pregnant with a back injury on the farm. In this sense, these present serious reasons for further reflection and doubt to the believing Christian as those other moments cause reasons to believe for the non-Christian.
Cottrill: I did get side tracked. I have such an abiding trust of God as a presence in the universe. As to why the Christian expression of faith makes the most sense, those are different questions along the way. I have always had a sense of a deep abiding trust of God in the universe. I attribute it to this intuition. I have studied, to some degree, theology, apologetics, etc., but that’s not why I believe in God. I have just always known. I do believe most people do know there is something out there. I do not want to speak for everyone. Even most people who do not agree with me on the Christian view, we do talk about there being more than a naturalism, more than scientific evolution of social mores. There is something else that life is about. That’s what I am about.
Jacobsen: Thank you, Pastor Cottrill.
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In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/08/29
Tim Roberts is the Founder/Administrator of Unsolved Problems. He self-describes in “A Brief and Almost True Biography” as follows: “I was definitely born lower-middle class. Britain was (and probably still is) so stratified that one’s status could be easily classified. You were only working class if you lived in Scotland or Wales, or in the north of England, or had a really physical job like dustbin-man. You were only middle class if you lived in the south, had a decent-sized house, probably with a mortgage, and at work you had to use your brain, at least a little. My mother was at the upper end of lower-middle class, my father at the lower. After suffering through the first twenty years of my life because of various deleterious genetically-acquired traits, which resulted in my being very small and very sickly, and a regular visitor to hospitals, I became almost normal in my 20s, and found work in the computer industry. I was never very good, but demand in those days was so high for anyone who knew what a computer was that I turned freelance, specializing in large IBM mainframe operating systems, and could often choose from a range of job opportunities. As far away as possible sounded good, so I went to Australia, where I met my wife, and have lived all the latter half of my life. Being inherently lazy, I discovered academia, and spent 30 years as a lecturer, at three different universities. Whether I actually managed to teach anyone anything is a matter of some debate. The maxim “publish or perish” ruled, so I spent an inordinate amount of time writing crap papers on online education, which required almost no effort. My thoughts, however, were always centred on such pretentious topics as quantum theory and consciousness and the nature of reality. These remain my over-riding interest today, some five years after retirement. I have a reliance on steroids and Shiraz, and possess an IQ the size of a small planet, because I am quite good at solving puzzles of no importance, but I have no useful real-world skills whatsoever. I used to know a few things, but I have forgotten most of them.”
Scott Douglas Jacobsen: Something close to the heart for you: Skepticism. In particular, the idea of Scientific Skepticism. The former with a longer tradition in formal philosophy. The latter built upwards for the last few centuries as a natural part and consequence of empiricism and the scientific method. Obviously, the doubters have been around forever. However, there’s a sense in which formalization in philosophy and then through science truly gave hammer blows against non-sense ideas and practices. As a short preface, this comes from a proposal for an educational series on skepticism to Tim from me. He accepted. It’s a topic dear to his heart. For those who consider IQ highly valuable, Tim scored 45 out of 48 on the legendary Titan Test of Dr. Ronald Hoeflin. For those who don’t value it, Tim thinks taking IQ tests will or has become some niche activity akin to baseball card collectors. Something strange eccentric people engage in, at length, without much real import. Nonetheless, the purpose of this series is the spreading of scientific skeptic methodologies, sensibilities, and attitudes, not to be confused with cynicism. In an extensive interview with James Randi with me, he talked about Sylvia Browne and James van Praagh, as examples. There are many other concrete examples of frauds, purported psychics, and the like, in the world. So, maybe, we can work on establishing some first principles of filtering bad ideas, even basic attitudes behind skepticism. What would you consider paramount as a principle, even an attitude, about keeping away from bad ideas? George Carlin warned, “Kids have to be warned that there’s bullshit coming down the road.” This can be a good first pass filter, for example.
Tim Roberts: First things first, I object to being called a skeptic. Why? Because why should anyone be labelled, or put in a special category, just because they believe in the use of logic and rationality, and the examination of empirical evidence? Shouldn’t everyone be a skeptic?
But now, to your question. Let us first distinguish false ideas from bad ideas, since they may be subtly different.
There is a famous, but possibly apocryphal, story that the physicist Nils Bohr hung a horseshoe on his front door for good luck. But surely you don’t believe in such rubbish, said a good friend. Of course not, said Bohr, but they say it works whether you believe it or not.
This is a false idea, but not a bad idea.
People who worship the flying spaghetti monster are indulging in a false idea. But hardly bad, unless the monster starts telling them to do evil things.
Homeopathy is a false idea. The taking of homeopathic medicines almost by definition has no effect whatsoever. But if belief in homeopathy leads people to neglect treatment by conventional medical practice, this can be a very bad idea indeed.
Even true ideas can be bad. The injection of bleach into one’s body will indeed decrease your chance of dying from corona virus, because it will kill you through other causes. So it is a bad idea. A very bad idea.
The secret – though it is not a secret – of staying away from bad ideas is the ability to think critically.
Jacobsen: There has been a rise in the efforts of cynical actors to spread non-sense and magical claims. Or, at least, these seem more available for purveyance. What is a skeptical attitude towards claims and people coming one’s way? How does this differ from cynicism?
Roberts: Taking these two questions in reverse order: it is disappointing that some people confuse skepticism and cynicism, since they are far away from being close in meaning; indeed, there is a case to be made that they are almost opposites, since skepticism implies looking at ideas using rationality and logic, whereas cynicism implies having a predetermined opinion that some idea is bad or suspicious in some way, often because of the person or persons putting forward the idea.
It is in many people’s interests to put forward nonsense, of course. Primary amongst these are televangelists and others of their ilk. But the incentive to deceive occurs to a larger or smaller extent exists in many professions, from advertisers and salesmen, to politicians, and even to “respected” professions such as lawyers (were I to be a lawyer, I am sure I would prefer to be a defense lawyer, rather than a prosecutor; but, I regret, I suspect that I would have to lie and deceive far more…).
Dishonesty is probably a vital aspect of our humanity. Pity the honest person who comes across a new mother, and, upon seeing the newborn, is faced with the dilemma of retaining his honesty or exclaiming how beautiful the baby is. Or responding to a girlfriend, when she asks if her bottom looks big in her new dress. Or many other social occasions…
So some measure of dishonesty seems necessary for social lubrication. As a result, we are, or should be, compelled to treat every statement, every story, every idea, with a certain degree of skepticism.
Jacobsen: What is age-old non-sense facing young people, even in the information age with digital computers and easily accessible online information?
Roberts: Online information can be totally true, or totally false, or anywhere in between, of course. It is distressing to learn that the current school curriculum in most countries does not teach students how to make rational judgements about such information.
The best test by far is where one can ascertain a truth or falsehood without reference to any outside sources, either online or otherwise.
For example, suppose someone claims that 37 is a prime number. This is easily verifiable – or otherwise – without reference to any dogma. If one is unsure how to do this, then a few searches on how to do it should be sufficient.
Many other facts about the world are self-verifiable. What about some that aren’t? For example, that COVID-19 is a hoax? Or less contagious than influenza? Or spread by 5G? etc.
The best answers to these questions are to trace down research papers in reputable scientific journals. But most of us do not have the time or patience for this, and in any case, most such papers would be unreadable to the layman.
So we must seek something which is authoritative, but also understandable. And here, I must confess, I think Wikipedia is the most excellent resource. It is modern, and open to all, but because of its design philosophy, any falsehoods are normally removed or corrected within hours.
There are also websites such as Skopes.com whose total purpose is to dispel common myths by referencing reliable sources.
Jacobsen: How young should we start creating a culture of fact-checking following from a skeptical attitude about claims?
Roberts: A subject dear to my heart. The abilities to think critically, and to fact-check, should be taught in primary school, as soon as students have some degree of numeracy and literacy, perhaps around the age of 7 or 8. There can be no more important ingredient of a successful life than the ability to distinguish truth from falsehood. Everyone should be imbued with the abilities to judge these critically.
For anyone outside of the U.S., the fact that some 40% of the population support a complete buffoon such as the incompetent, egotistical Trump is a sad indictment of the education system, above all else. It is a verifiable truth that much of his support comes from those who have few skills in critical thinking.
Jacobsen: Religion as a mass of faith and superstition and power continues onward in the world. Some even markedly taking a share of the world’s minds. If a young person was stuck or inculcated into such an upbringing, which is a lot, I am reminded of a video Q&A with Bill Nye. He was sincerely asked about escaping religion. This is a common problem. What is the way out of such an upbringing? What are some critical questions for elders and religious leaders, even peers, within such an environment?
Roberts: There is no difference between a cult and a religion, except for the number of followers. A majority of the world’s population are still today brainwashed as children, depending upon where they happen to be born.
Someone born in Memphis will most likely be raised as a Baptist; if born in Milan, a Catholic; if in Mecca, a Sunni Muslim; in Mosul, a Shia Muslim; in Moga, a Sikh; and in Mumbai, a Hindu – to name just a few.
Now, I make no judgement about the merits, or otherwise, of each of these. But to take just these six major world religions, their differences are of such a magnitude that at least five of the six must be, at the very least, misguided, and at most, just plain wrong.
And so it can be rationally concluded that one’s choice of religion is not a matter of logic and evidence.
But further, and this is important, it is not even a matter of faith.
Rather, it is an accident of birth. The vast majority of those who profess a religious belief have not made a rational choice, but instead followed the custom of their local peer group.
A few people, but very few, understand this, and renounce their religion later in life, and profess agnosticism or atheism. Far fewer still, easily less than 1%, will in their lifetimes convert from one religion to another.
So it can be concluded that our religion is an accident of birth. Nothing more, nothing less.
And the first step to escape, is a realization of this obvious truth.
As someone with whom I happen by chance to share a surname, Stephen Roberts, once wrote to a God-fearing correspondent: “I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.”
Jacoben: How does this all connect to the importance of real and robust critical thinking in education over several years?
Roberts: The ability to think critically is vital to any successful society. That is, one that has learned to live in peace, with decisions made for the benefit of all.
You are interviewing me because I have a high IQ. Regrettably, in my dealings with other similarly high-IQ individuals, I have seen little correlation between a high IQ and a high critical thinking ability. Indeed, almost the reverse. Extreme political views, and strong religious beliefs, and an acceptance of pseudoscience, ESP especially, seem to abound.
Give me a choice between conversing with others with high IQs, or those who can think critically, I will choose the latter every time…
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/08/12
“My Home is a Suitcase” is a play by Rzgar Hama about individuals who sought new lives as immigrants. It is based out of Vancouver, British Columbia, Canada. These are real stories. The next few interviews will be from some of the individual readers of their stories of beginning new lives in Canadian society. Hama is known for several plays, including “Soldierland” with some professional commentary by Dr. Marvin Westwood and Dr. George Belliveau of The University of British Columbia in “Dr. Marvin Westwood & Dr. George Belliveau on SOLDIERLAND a play Written and Directed by Rzgar Hama.” Here I speak with Hila on “My Home is a Suitcase.”
Scott Douglas Jacobsen: So, the play is “My Home is a Suitcase.” The playwright is Rzgar Hama Rashed. In another way, it is merely people telling their stories who are partial playwrights in a way because they are providing their narratives, their life stories. In terms of your involved with “My Home is a Suitcase,” Hila, what is the story with becoming involved with Rzgar, with Sky Theatre Group? Was this floating around the internet or knowing others within its social and professional orbit?
Hila Graf: A little bit of both, my background is in theatre, directing, and teaching. I moved to Vancouver 2 years ago. I consider myself an emerging theatre artist and educator, so I was looking for opportunities to become involved with an artistic project. Especially something in a community setting, since an important part of my training was on community-based theatre. I really love working with different groups, which aren’t necessarily professional, but rather they use theatre as an instrument to tell their stories.
I met Rzgar through the research-based theatre collaborative at UBC, Then I saw a post of “My Home is a Suitcase” on LinkedIn, it was the first time I saw something on LinkedIn that was appealing to me and I got excited about this project. I reached out to Rzgar and we talked about the project. He asked if I wanted to be one of the participants to tell my story.
But because of my background in directing, I preferred to be part of the overall process and learn from Rzgar, in terms of how he works on the project from the beginning, from a director’s perspective. It has turned out to be a really beautiful learning experience for me.
Jacobsen: Now, when you’re looking at some of these stories and comparing it to some of the standard play repertoire that you’re teaching or see in some of the Downtown Vancouver area in the art scene, what are the comparisons and contrasts there? Either that are pieces around or the differences in content tone, where one produces a play with real narratives as opposed to ones that are invented and have that kind of truth infused into the parts that are imaginary.
Graf: The whole method of community theatre and devised theatre, is something that has been used around the world for many years. In Vancouver, it is still a relatively new concept. Traditional theatre usually focuses on producing plays that are based on an existing script. Then the cast and creative team come together and they work on bringing the script to from paper to stage. Even in community settings, sometimes, the choice will be, “Let’s all do Shakespeare together” for example, so the community will explore their identity or story through the lens of an existing play. It is an amazing method. But what is unique about “My Home is a Suitcase” is that it focuses on people’s true stories, so, what comes out is not filtered, the whole process is very, very personal for everyone involved. Basically, you’re asking people who don’t have a lot of writing experience in theatre context to write something based on their life experience. Often, the stories involve vulnerable experiences the participants had in their life.
And the goal of the project isn’t just artistic, it is c creating a community and empowering people as they are going through this journey of sharing their story, with the group and then with an audience.
Jacobsen: Were there any particular moments in the development of this project where individuals had to stop in the middle of telling their story because it was too hard?
Graf: I don’t remember people stopping, necessarily. But I do remember people debating which parts they should leave out of the piece, especially during the one-on-one sessions. It was three of us in the directing team, Rzgar as the director and Lennora and I as assistants, so at some point we split the group and each of us had one-on-one sessions with some of the participants. It was nice to get deep into the stories and hash out the exact part of the story the writers want to focus on. But because every person has a 20- to 40-year span of lifetime it is a challenging task when the goal is to have a 7-minute presentation, which was the goal of the first phase of the project.
When we did the one-on-one, I remember some people were deliberating whether they should include some parts of the story or not, and sometime they would decide to leave somethings out because that was too personal for them. It is a challenge, to try to be honest and share your truth and at the same time protect your privacy. It was very inspiring to witness that process.
So, the complete ownership of the story and how they want to present their story was of the participants. It is really, really important. Because in the end, they have not only written their story; they have also read it in front of an audience, which is a very courageous this to do.
Another part was how to approach the different information pieces coming into the room. People were sharing personal information, sometimes very traumatic. We had to figure out our group rules of when and how to ask questions about everyone’s stories, and when to leave it alone, so that each person will have the agency to share as much as they want. It was about making sure this was a safe space for everyone to explore and create.
Jacobsen: You are dealing with people who may not have much or any theatre experience. They are a self-selected group with putting out a call for refugees to come and tell their stories. What are the factors you’re taking into account in getting the narratives for those who may not have the theatre experience and may be the self-selected group with trauma stories in general?
Graf: That’s an interesting question. We worked with the group with the same tools we would use with professionals, but in a different way It’s the same tools that shape community theatre and professional theatre, and community theatre is a genre and an art form like many others, so it has its own style It is more authentic and intimate. It could be a little rough around the edges and that’s part of the beauty. We wouldn’t try to mask it. We would use different tools like voice work and body posture, breathing techniques, which everyone can do in order to support the cast to communicate their story in the best way possible.
We work with everybody to get comfortable in sharing their story in front of an audience. A lot of agency is given in terms of what the performers, feel comfortable with and what works for them. With this project we also want to show that anyone can perform and share their story, this is a part of being human –
we need water and food, and sleep, but also stories. We are always thirsty for stories. Even if we are not part of the professional world, as humans we understand storytelling, and we have a strong motivation to engage in storytelling – to share what we are doing and feeling and to learn about others. This goes beyond the professional performing arts community to every human.
It is inspiring to see how easy it is. It is something ingrained in each and every one of us. The only difference between the participants of My Home is a Suitcase and anyone else is that they have chosen to take the time and put their focus and energy on telling their story
I think that’s part of what is inspiring in that. These people have chosen to put that spotlight on themselves, on their history, and examine their own and life story and share it with others.
Jacobsen: What is the big takeaway from this project for you? Relative to a lot of Vancouver, these are stories about pain, dislocation, loss, and many times coming to a new place in triumph.
Graf: Some of the stories have traumatic components in them, but some of them are full of humour and full of the small intimate moments of life that we can all identify with. I think the important thing is people will be able to empathize with the people behind the stories and learn about the amazing diversity we have here in the community. The different stories of immigration are so different from one another and so unique
They are so specific and moving. The stories of resilience in the journeys people went through; the choices that they made in their lives. It is about choices in light of circumstances, which is something that I believe everyone can relate to. It is shedding some light on this part of our community, on immigrants and refugees, and making sure that all newcomers, immigrants and refugees are celebrated in the community
It is really tied to what we have been seeing in our society around the Black Lives Matter movement. Every person wants to be loved, wants to be celebrated, wants to have opportunities. I think My Home is a Suitcase piece is an excellent step in the way to make that possible.
Jacobsen: Hila, thank you so much.
Graf: Sure, thank you.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
Author(s): Scott Douglas Jacobsen
Publication (Outlet/Website): News Intervention
Publication Date (yyyy/mm/dd): 2020/08/17
Christian is a Philosopher that comes from Belgium. What identifies him the most and above all is simplicity, for everything is better with “vanilla flavour.” Perhaps, for this reason, his intellectual passion is criticism and irony, in the sense of trying to reveal what “hides behind the mask,” and give birth to the true. For him, ignorance and knowledge never “cross paths.” What he likes the most in his leisure time, is to go for a walk with his wife.
Scott Douglas Jacobsen: What is the point of IQ?
Dr. Christian Sorensen: The IQ is a measurement unit, that’s relative and intends to be an indicator of general intelligence, but is in no way representative of the last.
Jacobsen: What is the purpose of building high-IQ societies?
Sorensen: I think that partly, they have purposes that are for profit, as well as those of forming communities with people who have a strong need for social recognition, and who tend to share common interests and needs, such as the constantly validation of their IQ scores, by developing and rendering countless games, denominated high-range IQ tests, through which they claim to emulate the validity and reliability of scores that could be earned with professional IQ tests.
Jacobsen: Why do some form for profit?
Sorensen: Because the reality check is obvious, since some business lines of enterprises, are openly destined to the development of web pages which are connected with these matters, and additionally the ones who do so, recognize it as a business.
Jacobsen: Why do some feel the need for social recognition?
Sorensen: Since probably, they did not manage to consolidate in childhood, a sufficient self-confidence and personal autonomy. Therefore they developed feelings of insecurity, shame and doubt, that lead them to overvalue the expectations of others, and to express mayor affective dependence behaviours towards them, which lastly translates into a constant search for acceptance and approval from these, through such type of mechanisms as forms of crutches.
Jacobsen: What alternative tests seem like reliable and valid IQ tests? What test makers seem to make reasonable reliable and valid IQ tests?
Sorensen: The question is not about what alternative IQ tests seem reliable and valid, but rather it is which alternative IQ test seems to be valid, in order to be reliable… And the answer from my point of view in this regard, is none, due to the reason that all of them lack of sufficient technical and scientific fundamentals. The foregoing, does not means, that there are no experimental-games developers trying to do their best efforts, or that though currently they may be achieving only plausible and irrefutable results, perhaps in the future these will become scientifically valid. According to this context, I would highlight the works of James Dorsey and Jason Betts.
Jacobsen: Mensa International, Intertel, Triple Nine Society, Prometheus Society, and the Mega Society have been the most reliable high-IQ societies via Wikipedia filtration and prevention of fraudulent pseudonym warping of the record for personal benefit and individual organizational benefit. The World Intelligence Network of Evangelos Katsioulis and Manahel Thabet lists over 80 active societies on the WIN website. Thus, this is a substantial implication. What is the point of so many societies?
Sorensen: Many of the names of these societies, though they appear as actives and are listed somewhere, they no longer exist. In that sense, the cemetery of high IQ societies is large, because some of them were created, and as they did not give good outcomes, they remained on the lists as such, but currently they are paralyzed. Besides the aforementioned, another factor that influences the enormous number of these societies, has to do with the idea of forming communities that are suitable for different IQ score segmentations.
Jacobsen: Why do so many go to the junk heap?
Sorensen: I think that because, in some way or another, they aren’t sufficiently profitable, and therefore they are no longer a lucrative business. In this sense, it could be said, from a more generic point of view, that since the opportunity-cost equation is not any more beneficial, then it doesn’t make any sense, that they continue to exist.
Jacobsen: What is the different between in the cemetery and paralyzed in this sense?
Sorensen: The paralyzed ones, are sort of sleeping waiting societies, that expect hopefully for improved conditions, while those in the cemetery, give me more the feeling of having been obvious and resounding failures, or of being fouls of which someone is sorry about, and therefore is better to hide that dirt underground with a tombstone on top, so that the dead do not speak.
Jacobsen: What about tragic circumstances, as happened with the suicide of Nathan Haselbauer?
Sorensen: I think he feared the idea of living a lonely life, and it seems to me, that what led him to suicide, was the fact of realizing that his fear, which until then was just an idea, at one point when he was subjected to extreme isolation, turned into his worst nightmare, came true and become reality.
Jacobsen: What societies seem the most reliable and valid to you?
Sorensen: Triple Nine Society, and Mensa International, though the requirements of the former, such as scores, are much more demanding.
Jacobsen: What other reasons other than being demanding?
Sorensen: The fact that they follow rigorous procedures, both within their internal operations and with respect to their members, that at the same time are provided with quality results. Additionally because they value discretion, and their organizational structure, is stable and allows a correct functioning within the Society.
Jacobsen: More high-range people exist outside of the societies than in them. Why?
Sorensen: I think that this occurs because high IQ societies, are expensive and they don’t offer proportional benefits. Besides currently are de-profiled, and therefore the fact of belonging to them has ceased to be a differential factor.
Jacobsen: What people seem to legitimately exist in the 5.4-sigma to 6.6-sigma, or 181 IQ to 199 IQ on SD 15, general intelligence range based on the large number of high-range listings available to date?
Sorensen: Sorensen 185+ SD 15 WAIS-R
Kirkpatrick 185 SD 15 Stanford-Binet
Katsioulis 180+ SD 15 WAIS-R
Jacobsen: What is the implication of the aforementioned“Why?”?
Sorensen: In my opinion, this has occurred, because high IQ societies have become too widespread, and therefore have lost their discrimination capacity in relation to really gifted people. At the same time, I believe the credibility of many of them, has been lost, since they exhibit innumerable high-range IQ pseudo-tests, that always lack scientific basis, and due to the fact that also they show exorbitant IQ scores, as a result of these fancy test-games, which strictly speaking, do not tolerate any realistic statistical analysis, not even regarding probabilities and general population parameters.
Jacobsen: What does this portend for the future of high-range testing?
Sorensen: I think it may be useful, that high-range testing, as a criterion of the comparative parameter, takes the methodology and the timing used by professional scales, as Wechsler, Stanford-Binet and Raven have done, especially regarding the first two, since at least for over seventy years, have been carrying out their normalization and standardization reviews. What I intend to demonstrate with the aforementioned, is that in relation to the high-range testing, so far there is evidence of a counter sense approaching, because what actually occurs is quite the opposite. Insofar, what is verified within the high-IQ community, is the predominant presence of dozens testing-games, that day after day, continue to appear as if it were due to spontaneous sporulation. Besides, these are developed by practically everyone, due to the reason that it seems that the membership to the high-IQ community, or the fact of earning a high IQ score, carries with it, ipso factum, the right or some kind of super powers, for developing psychometric instruments to measure general intelligence.
Jacobsen: Why should prospective members focus on mainstream societies? Why should prospective test-takers focus on the mainstream intelligence tests for serious measurements and alternative measurements for various degrees of seriousness and fun & interest (leaning far more towards fun & interest)?
Sorensen: From my point of view, the first thing to do is that prospective members and testees ask themselves about the meaning of all this tedious procession that they intend to initiate, and afterwards to take it nice and easy. I personally do not understand the compulsive need that many members of high IQ societies, have to constantly measure their IQ’s. In my opinion also is an incomprehensible mystery, the issue that the vast majority of them, take numerous high-range IQ games, but almost never give professionals IQ test, and therefore if their purpose is to be certain about their actual IQ, why don’t they take serious measurements in order to fulfill that end… Since if simplicity principle is claimed, and tautology is left aside, then this last should be the most straight and reliable path to follow. Hypothetically, I believe it is a way to blindfold and to inflate their egos with fanciful movie scores, since at least in WGD listing, which is a good sample ranking, it is possible to verify in all cases that the scores of listees with professional tests and high-range IQ games, is much lower regarding the former ones. Likewise, if the meaning of taking these games every two days, is not to have certainty of their own IQs, but only for having fun, then probably what we are talking about or facing is a sort of pathological gambling out of any range of meaning, since as occurs with every type of addictive behaviour, it is an issue that lacks completely any rational or reasonable explanation and understanding.
License
In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. Based on a work at www.in-sightpublishing.com.
Copyright
© Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Scott Douglas Jacobsen and In-Sight Publishing with appropriate and specific direction to the original content. All interviewees and authors co-copyright their material and may disseminate for their independent purposes.
