Thursday, December 30, 2010

Evolution on Church Radio

Mormon Channel, the Church's official radio station, has a new program called Insights that takes education as its theme. The second episode is an interview with BYU biology professor Dennis Shiozawa. The discussion includes matter-of-fact references to geological timescales, as well as some discussion of evolution (especially at minutes 19 and 47). Here is part of the episode description:

Learn how biologists track species and map DNA to better understand gene pools, evolution, the our effect on our environment.
It's nice to to see mainstream biology and geology represented in Church media. Kudos to Insights and the Mormon Channel!


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Wednesday, December 22, 2010

If I Had a Side Blog

What to do with things I come across that don't seem to warrant a dedicated post? Some blogs have side blogs, but that doesn't seem to be an option in Blogger. Yeah, maybe there's a third-party gadget out there, but I don't feel like messing with it. So until I decide on something I like better, I'll collect items of interest and occasionally post them under this title. So let's kick it off.




1. Rumors of the demise of the incandescent light bulb have been greatly exaggerated.

2. Creationists often deny the existence of vestigial structures, but they can be found within creationist-defined "kinds."

3. Speaking of creationism, an analysis of fruit fly genes delivers another smack to Intelligent Design.

4. The Eternal Universe explains why funding basic research into things of no practical application is important for getting practical applications.

5. FOX News slanting coverage of climate science? Say it ain't so!

6. Send this lady on a mission!

7. If you've seen one temperature data set, you've pretty much seen them all (here, too).



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Thursday, December 16, 2010

One Long Argument from Authority

Argument from authority: "Appeal to authority is a fallacy of defective induction, where it is argued that a statement is correct because the statement is made by a person or source that is commonly regarded as authoritative."

One long argument: Phrase used by Darwin in the final chapter of The Origin of Species to describe the whole book.




A couple of months ago I highlighted a harsh review of Rod Meldrum's publications and talks that was published in the FARMS Review. Although the main focus was the Book of Mormon, evolution was dragged into the discussion.

Meldrum's website has a number of free downloads, including a handy little compilation of many of the bad things past prophets have said about evolution. In some cases (e.g. Joseph Smith) the statements are not directly about evolution, but are nevertheless used as ammunition. In other cases (esp. Joseph Fielding Smith), statements and writings before their becoming president of the Church are grandfathered in. Also, someone has helpfully underlined and bolded all of the important parts, in order to assist hitting you over the head.

The document is said to have been compiled by one James Stoddard, who is the president of ZionVison. In case you need further bludgeoning, check out their video, Creation and Evolution: A Witness of Prophets. You can get a taste of it by looking at these trailers. You can also read a transcript of the video here.

In addition to argument from authority, the video is long on another logical fallacy: appeal to consequences. In classic form, the video blames evolution for various evils in society, such as Hitler and the Columbine massacre. There is also a little bit of traditional quote-mining--more likely recycled quote-mining (example).

I think my favorite part is where it refers to BYU zoologist Duane Jeffery as "one modern biologist, who rejects the miracles of the scriptures," and who "has spent much of his life promoting the theories of Darwinism while belittling the words of latter-day Prophets of God." One wonders how he hung on to his job all those years! Of course the movie doesn't mention his career at BYU. More on that in a minute. The movie charges,
He has given this rationale for his rejection of the miracle of the flood: “Can one really fit ten million species onto a single ocean-going vessel, feed and care for them all with their often very restrictive diets or living conditions (many of which we are helpless to duplicate even with modern systems), and keep it all going with just eight people for an entire year? The answer, plainly, is no.”
I'll bet that's the least of the reasons Jeffery rejects a universal flood. (For more on the flood, see here.)

Toward the end, the movie starts to really lay it on thick. We are told that there are only two forces in this world (presumably good and evil). Then the law of witnesses is invoked along with woe pronounced against those who reject such witnesses. Speaking of witnesses, it's interesting to note how the power of General Authority quotes can be shaped by how they are introduced. "Elder so-and-so stated his opinion that..." doesn't quite pack the same puch as, "Elder so-and-so testified..." or "Elder so-and-so gave his witness..." So naturally, the movie describes the quotes with these terms.

There is no mention of more moderate sentiments expressed by Church leaders like David O. McKay, Heber J. Grant, Stephen L. Richards, James E. Talmage, or John A. Widtsoe, or even some of the allegedly hostile leaders, nor of the views expressed by such prominent Mormons as Henry Eyring. You also won't learn from the video that evolution is taught at BYU. Not only taught, but researched as well. These factors may or may not weigh heavily in how a person views evolution, and given the polemical agenda of the movie their absence is understandable. However, they do tend to undercut the implied message of the movie that the fate of your soul hangs in the balance based on your view of the science.

There is obviously some kind of affiliation between ZionVision and Brigham Young Academy.org (which, in case you are curious, is a sister to the Joseph Smith Academy.org, both of which are divisions of the Joseph Smith Foundation. None are affiliated with the Church.) They have compiled an impressive polemic of an FAQ on evolution, some of which contains exact passages from the movie. It's NDBF on steroids! (No relationship; I checked.) These folks are hard-core; they even call out FAIR (arguably the best LDS apologetic organization out there) and accuse it of mocking, ridiculing, and fighting against "the clear scriptural teachings and witnesses of the Prophets of God." Other honorees include Michael Ash, Steve Peck, and David Bailey. If they wanted to be thorough, they really should have included Hugh Nibley, too. (Yours truly somehow didn't make the list, in spite of almost six years of blogging. Do I have that little influence? I guess I can take some consolation that Mormons and Evolution, a group blog that I participated in for a while, is listed.)

Dealing With General Authority Statements

Although pronouncements by authorities do not determine the truth or falsity of a proposition (hence the logical fallacy), we look to the prophets and apostles as a source of truth, and their thoughts deserve consideration. This style of argumentation, where one is made to feel like s/he is rejecting the prophets, can therefore be quite difficult and frustrating to grapple with because, in its strongest form, there can be no counter-argument. Attempting to do so only validates the perception that you reject the prophets. And yet, we who defend science cannot remain silent or else the authoritarian bullies will be the only ones heard. So what can we do when confronted with such material? Here are a few suggestions to consider.

1. Recognize that these lists of General Authority statements are not merely intended to be informative. They are compiled in such a way as to give rhetorical advantage, and they are often embedded within an implied overarching narrative. Different statements could be strung together for a different effect (example). Consideration should be given to the full range of views expressed along with historical and cultural context. Resist efforts to reduce everything down to a simple black-and-white, good-and-evil story.

2. The cover letter to the BYU evolution packet, prepared in 1992 by the Board of Trustees (which includes the First Presidency), states: "Various views have been expressed by other Church leaders on this subject over many decades; however, formal statements by the First Presidency are the definitive source of official Church positions." Don't feel a need to reconcile every statement--even those by prophets.

3. When you dig below the surface of General Authority statements critical of evolution (or other science), it often turns out that they are actually defending some deeper principle such as the existence of God, morality, inspiration of scripture, etc. Be clear that you agree with the deeper principle.

4. Recognize that the zeal of the anti-evolution crusader is not reflected in the broader Church program. Many people who accept evolution serve as bishops and stake presidents, evolution is taught without apology in the science classes at Church schools, and Church-owned Deseret Book occasionally publishes books that are friendly--or at least moderate--toward evolution (eg. Mormon Scientist, Of Heaven and Earth, and Lenthen Your Stride: The Presidency of Spencer W. Kimball).

5. Study and use the example of Henry Eyring. During his life he successfully navigated these waters and is still held in high esteem in LDS culture.


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Monday, December 13, 2010

Bickmore Takes On Senator Hatch

BYU geologist Barry Bickmore has recently directed his ire toward Senator Orrin Hatch. First there's his post, Orrin Hatch and the Open Mind, then there are his op-eds in the Salt Lake Tribune and Deseret News from a couple of weeks ago.

DN: Global warming consensus matters

SLT: Separating truth and fiction in climate debate

Here's a taste from the Tribune:

Lately, opposition to mainstream climate science has become something of a litmus test for Republican politicians. As a Utah Republican myself, and an Earth scientist, I have been disappointed with how many of our politicians have gone beyond the usual wishy-washy dodge of saying they support “developing all sources of energy” to actively promoting anti-science....

Instead of wallowing in anti-scientific doubt-mongering, why can’t Republicans start garnering support for solutions to the climate change problem that don’t involve massive increases in government revenue and control?



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Monday, December 06, 2010

The Flood and the Baptism of Fire

Brigham Young is often cited as the origin of the teaching that Noah's Flood was the earth's baptism. However, although he did draw the comparison, he did so without much elaboration.

We are of the earth, earthy, and not only will the portion of mother earth which composes these bodies get a resurrection, but the earth itself. It has already had a baptism. You who have read the Bible must know that that is Bible doctrine. What does it matter if it is not stated in the same words that I use, it is one the less true that it was baptized for the remission of sins. The Lord said, "I will deluge (or immerse) the earth in water for the remission of the sins of the people;" or if you will allow me to express myself in a familiar style, to kill all the vermin that were nitting, and breeding, and polluting its body; it was cleansed of its filthiness; and soaked in the water, as long as some of our people ought to soak. The Lord baptized the earth for the remission of sins, and it has been once cleansed from the filthiness that has gone out of it, which was in the inhabitants who dwelt upon its face. [Journal of Discourses 1:274]
Orson Pratt took this idea to the next level and his logic seems to have become lodged in Mormon consciousness.
The first ordinance instituted for the cleansing of the earth, was that of immersion in water; it was buried in the liquid element, and all things sinful upon the face of it were washed away.... The second ordinance instituted for the sanctification of the earth, is that of fire and the Holy Ghost. The day will come when it shall burn as an oven, and all the proud, and all that do wickedly shall be as stubble; after which, the glory of God shall cover the earth, as the waters cover the deep. Here then is a baptism of fire first, then of the Holy Spirit. As man receives the baptism of fire and the Holy Spirit through the laying on of the hands of a legal administrator, so the earth receives the same, not through its own agency, but through the agencies ordained of God.... As man becomes a righteous man by the new birth, so the earth becomes a righteous earth through the same process. [Journal of Discourses 1:331 - 332, emphasis added]
A couple of months ago it occurred to me that there is a fundamental asymmetry here. The Flood was necessary and had to cover the whole earth, the logic goes, because it was a baptism, and we all know that baptism must be by immersion. But this pickiness for literalism in correspondence suddenly disappears when it comes to the baptism of fire. The problem is summarized with the following table:

Baptism:----Water----Fire

People-----Literal-----Metaphorical

Earth------Literal------Literal


I see two ways to salvage Pratt's logic. The first is to say that the burning of the earth at the second coming is metaphorical. The second:




Of course we could dispense with Pratt's logic and chalk the whole thing up to pioneer speculation, but that would remove one of the claimed imperatives for a literal global flood. What to do? Well, I'm definitely not going along with one of these options. I'll let you guess which one.


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Monday, November 29, 2010

Hockey Stick History: Past and Present

The public and political controversy over the science of global warming has become so tangled and has so many parts to it, that it is difficult to sort the whole thing out. I can't say that I have it all sorted out myself. This post is to help organize some information for myself, as well as to provide background to some new developments.

In the Beginning

Once upon a time (1990, to be specific), the IPCC issued their first climate report, which contained a figure representing the global average temperature over the last millennium. The figure looked like this, with the dotted line representing conditions at the beginning of the twentieth century:


We should note here that there are three problems with this figure that are often overlooked. First, in the IPCC report it is called a "schematic." Second, it is based on data from mostly central England, and cannot, by itself, be considered representative of the whole globe, or even the whole Northern Hemisphere. Third, although it appears to be current up to the end of the twentieth century, the data it is based on do not include the last few decades of the twentieth century which is when much of the current warming has taken place. (See Common graphical tricks and the Medieval Warm Period.)

Then in 1998 a young climatologist named Michael Mann did a study of tree rings, corals, and other indicators in order to reconstruct the average temperature of the Northern Hemisphere and compared it to the recent record taken by instruments. The results were published in 1998 and 1999, and looked like this:



This image was the basis for a figure featured prominently in the 2001 IPCC report, which looked like this:



Thus the 'hockey stick' was born and the conditions for controversy were set. The last figure suggests that the current warming of the planet is unprecedented in the last 1,000 years and helps to bolster the case that humans are warming the planet. In contrast, in the first figure the current warming (which actually is not shown, as noted above) appears insignificant compared to the so-called medieval warming period (MWP). Skeptics of global warming have seized upon this difference. They claim that the first figure (along with other data) shows that global warming is not significant and charge that bias, if not outright fraud, led the IPCC to embrace the later figure and discount the MWP.

Retired mining statistician Stephen McIntyre and economist Ross McKitrick became interested in Mann's figures and published criticisms of the statistical analysis behind them. Their basic claim was that the shape of Mann's graphs were an artifact of incorrect application of statistical analysis, and that the analysis relied too heavily on certain data sets which bias the early points toward the low side. Their 'corrected' version, published in 2003, looked like this (note that the instrumental record is not shown):



These criticisms touched off a number of papers with claims and counter claims, and here those of us without statistical training see everything blur into a nerd-fight over statistical methods. Added into this mix is a spat over data and whether Mann shared enough of his data and code with McIntyre and McKitrick, and whether he was even obligated to. To hear McIntyre and McKitrick tell it, they were able to uncover flaws in Mann's work through heroic efforts in overcoming Mann's stonewalling. To hear Mann tell it, McIntyre and McKitrick made ill-founded criticisms and were demanding data and computer code that they were not entitled to. You can get a sense for this in the Wall Street Journal article, In Climate Debate, The 'Hockey Stick' Leads to a Face-Off.

What I have outlined thus far accounts for a significant portion of the public controversy. Meanwhile, in 2005 a group of scientists in Sweden and Russia published their own reconstruction of Northern Hemisphere temperatures over the last 2000 years, which looked like this:



Investigation

Eventually Congress got involved. It asked the National Research Council (NRC) of the National Academy of Sciences (NAS) to look into Mann's methodology and conclusions. The report, Surface Temperature Reconstructions for the Last 2,000 Years, was released in 2006. Although it did contain some criticism of Mann's statistical analysis and conclusions, it was basically supportive. In 2008 Mann published a new reconstruction that took into account the NRC criticisms. The result looked like this (note that the figure also shows other published reconstructions for comparison, such as the Swedish one above (Moberg et al.)):



So, we end up with a picture that is a little more wavy on long time scales than Mann's original reconstruction, but with current warming still elevated relative to the last two millennia.

Meanwhile, back in 2006, the House Committee on Energy and Commerce, chaired by Rep. Joe Barton (R-TX), held its own hearing (here, here, and here). The committee asked George Mason University statistician Edward Wegman to assemble a panel and to essentially referee the running dispute between Mann verses McIntyre and McKitrick. While not denying the reality of global warming (something sometimes glossed over by skeptics), the report, dubbed the Wegman report, basically upheld all of McIntyre and McKitrick's criticisms of Mann's early work. It also went on to suggest that the principle researchers within the niche of paleoclimatology were too cozy with one another, which compromised the peer-review process (something Mann denies since, among other reasons, most of his scientific relationships were formed after the publication of the papers in question).

Because they were released in the same year, and because Wegman has been a chair of the NRC's Committee on Applied and Theoretical Statistics, the NRC report and the Wegman report are sometimes conflated. They are not the same. As mentioned above, the NRC report was produced under the auspices of the NAS with a panel of at least 12 scientists and an additional 13 reviewers. It focused less on Mann's early papers than the current state and reliability of the science. In contrast, other than Wegman and one other respected statistician (David Scott), the other contributors to the Wegman report were then-current or former graduate students of Wegman, including Yasmin Said, the third co-author. The Wegman report was ostensibly limited to the question of McIntyre and McKitrick's criticisms of Mann's early papers and gave little consideration to later developments in the field. It specifically disclaimed any position on whether global warming was caused by humans. There is some overlap in the basic findings in these two reports. However, the Wegman report is more negative and is naturally more popular with climate skeptics.

Back to the Future

All of this might be water under the bridge were it not for the Climategate hoopla of a year ago. The content of the private emails, made public, re-ignited the old disputes. For the six months following the release of the emails, climate scientists took a public beating, often for passages taken out of context. The controversy has died down as official investigations have cleared the climate scientists of wrongdoing, but based on the emails the Attorney General of Virginia is seeking to investigate Mann for fraud and his brief relies in part on the Wegman report. (I didn't see any references to the NRC report.) Despite its limited scope, the Wegman report remains a touchstone of climate skepticism.

While the climate scientists were being pilloried in the press, a Canadian blogger who goes by the name of "Deep Climate" was taking a closer look at the Wegman report. He found that some of the background material on paleoclimatology was plagiarized from a textbook that was authored, ironically, by one of the co-authors of the very papers being criticized, and that other portions were taken from Wikipedia. These findings inspired computer scientist John Mashey to take a detailed look at the Wegman report and the circumstances around it. He found additional examples of plagiarism and other alleged forms of poor scholarship. His report is lengthy and overwhelmingly detailed, but his bottom-line conclusion is that the Wegman report was designed to provide a scientific facade for the PR campaign of Washington D.C. think tanks.

Deep Climate is continuing to digest the Wegman report and has recently posted analysis (here and here) suggesting that the Wegman report simply re-capitulated the analysis of McIntyre and McKitrick without any real attempt at understanding the underlying details. And in another twist of irony, Stanford emeritus physics professor David Ritson has been trying to get details on Wegman's analysis for four years, but to no avail. Wegman has thus far exempted himself from following principles of openness that his report lectured Mann about.

Ravings of partisans? Perhaps. However, the plagiarism charge has gained traction. As reported by USA Today (here and here) Wegman is under investigation by his university and outside experts agree that there are clear examples of unattributed quoting or nominal re-wording of text. (As if experts were needed; it's pretty obvious when you look at the comparison.)

According to Mashey's analysis, the plagiarism extends into the dissertations of Wegman's graduate students, one of which was a co-author of the Wegman report. It seems plausible to me that Wegman farmed out the basic composition of the report to his student and that she wrote most of the text and is responsible for the plagiarism. Nevertheless, aside from being an academic sin in and of itself, the plagiarism raises questions about the level of scholarship of the report as a whole. Whether further criticisms by Mashey and Deep Climate will stick remains to be seen.

Over a decade since its initial publication, the hockey stick controversy lives on.



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Friday, November 26, 2010

More Viruses in Your Genes

For over a decade we've known that a certain family of viruses--retroviruses--has left remnants in our genome. However, a recent survey has found that this phenomenon extends to a much broader collection of viral families. Although new in its extent, this is not all that surprising when you consider what a jumble of chemical reactions occur in the cell.

For more, see the summaries by these Discover Magazine bloggers:

Carl Zimmer - Your inner viruses: the trickle becomes the flood

Ed Yong - I am virus – animal genomes contain more fossil viruses than ever expected



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Thursday, November 18, 2010

Steve's Primordial Soup: Odds and Ends

[This post is a continuation of a discussion (begun here) of Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution" (PDF), by BYU biologist Steven Peck.]

It's time to wrap up this series. Here I will briefly touch on some odds and ends, and then conclude.

Gender

Toward the end of his paper Steve touches briefly on the issue of gender. He notes that the "The Family: A Proclamation to the World" defends gender as part of pre-mortal existence. Exactly what that entails, however, is not clear. The degree of conflict between evolution and pre-mortal gender is likely to turn on how closely mortal and pre-mortal gender are claimed to correspond with one another. Evolution aside, one need not look any farther than the natural world in the present to find at least some conflict with this teaching. (See, for example, Duane Jeffery's Dialogue article, "Intersexes in Humans: An Introductory Exploration.")

Although there are many exceptions, sexual reproduction is pervasive throughout the biosphere. The exact reasons for this are unknown, but one popular hypothesis is that the mixing of genes facilitates the genetic flexibility needed to adapt to new environments and to battle parasites. Given its popularity as a reproductive mechanism, it seems that sexual reproduction provides a strong selective advantage over asexual reproduction, and is the type of thing we might expect to repeatedly arise on planets with life.

Selfish Genes

In his discussion of gender, Steve invokes arguments by biologist Joan Roughgarden regarding the role of the sexes in nature.

Recently [Roughgarden] has argued for a new model of evolution, based not on selfish genetic forces (Richard Dawkins’s selfish gene model), but on models of cooperation among creatures in a gendered and sexual context.
I am at a disadvantage here because I have not read Roughgarden. However, the contrast between selfish genes and cooperating creatures represents a common misunderstanding of Dawkins, which Steve unfortunately perpetuates. Dawkins used the term 'selfish gene' as a metaphor for understanding how the the effects of genes play out in the world, and how those effects promote the continued survival of those genes in a population. It was simply a metaphor and was not meant to imply that the creatures built by those genes are, or should be, selfish (which is also a common misunderstanding of natural selection), nor was it meant to imply, as some others have thought, that genes actually have conscious motivations. To the contrary, genes only survive in relationships with other genes. As Dawkins later wrote (The Ancestor's Tale, p.187 ),
My first book, The Selfish Gene, could equally have been called The Co-operative Gene without a word of the book itself needing to be changed. Indeed, this might have saved some misunderstanding (some of the book's most vocal critics are content to read the book by title only). Selfishness and co-operation are two sides of a Darwinian coin. Each gene promotes its own selfish welfare, by co-operating with the other genes in the sexually stirred gene pool which is that gene's environment, to build shared bodies.
There is no necessary conceptual conflict between selfish genes and cooperating creatures. Indeed, if cooperating with other creatures represents a successful strategy of survival and reproduction, then genes that encourage cooperation will be selected for. Metaphorically speaking, we could say that those genes ensure their own survival (a selfish goal) by encouraging cooperation between their host organism and others--a sort of selfless selfishness, if you will.

William Chamberlin

The year 1911 saw the culmination of a controversy over evolution (and other topics) at BYU when several of the faculty where forced to leave. Evolution was banished from the campus and would not formally return until the early 1970s. Although he hung around for a few additional years, William Chamberlin was among the casualties. Naturally, I tend to view this as unfortunate, although it is easy to sit in judgment a century after the fact. However, after reading Steve's discussion of Chamberlin's ideas, and reviewing the history again, I find the decision less objectionable. The reason is, I have no idea what William Chamberlin was talking about.

I don't mean to by catty, nor do I think that the ideas expressed at a university should be limited to the horizons of my own understanding. Joseph F. Smith and others were worried that these faculty (and their students) were getting too caught up in philosophical and theological speculation. From what I can tell, Chamberlin's ideas (as described by Steve) were a kind of mystical mishmash of science and theology. If this was what he was teaching then his (and his cohort's) downfall is more understandable because he was not a martyr for science as such, but for his own speculative theology. In fact, apparently theology, not science, was William's main teaching responsibility. This is not to say that the science teachers were safe (e.g. his brother, Ralph), but strictly speaking, most of the trouble seems to have come from philosophy and theology, not science.

I am not saying that I agree with what happened, but at a minimum I think we can say that, like Galileo, these men contributed to their own problems. The desire to harmonize science and religion is almost irresistible, but any attempt to do so must necessarily remain largely speculative. It seems to me that these men may have put too much stock in their ideas. To publicly teach and defend them at a Church-owned school was courting trouble.

It seems appropriate, then, that Steve's article repeatedly reminds us that the ideas expressed in it are speculative and hypothetical. Evolution now has a firm and successful presence at BYU, and this can certainly be partially attributed to the care with which the faculty have performed their balancing act. As a BYU biologist, Steve is not only smart enough to recognize when his ideas are speculative, but he's also savvy enough to advertise them as such. Whether Chamberlin deserved what happened or not, a century later his example remains relevant.

Conclusion

The Drake equation is an attempt to organize all of the known parameters that determine the probability of us finding communication from an alien civilization into a single mathematical equation. It is not an equation that can give a reliable answer because the values of many of the variables simply are not known and the outcome is wildly dependent on whatever values one assigns to these unknowns. If it has any use, it is in helping to make assumptions explicit and laying out a framework for thinking about the issue.

I view attempts to bring science and religion together in a similar light. There is a lot that we do not know, and there are many assumptions guiding our thinking that we are barely aware of. We may not get a definitive answer from these exercises, but hopefully our thinking will be clearer and more informed. I appreciate Steve's contribution to the discussion of the relationship between evolution and Mormon theology, and thank him for being a good sport about my criticisms.



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Thursday, November 11, 2010

The Buoyant Jaredites

I was recently reading the account of the Jaredites and their preparation to cross the sea, and came upon a passage that seems like a nice little case study in the intersection of scriptural interpretation and science. Most people probably pass right over it in their reading, and it doesn't have the mountain of commentary associated with other passages, so perhaps we can approach it with a little more objectivity.

The Jaredites were commanded to build barges which are described as "tight like unto a dish" and "light upon the water, even like unto the lightness of a fowl upon the water." From further description, they don't seem to be the kinds of barges we think of; they seem more like contained boats, similar to submarines. Later, during the discussion about how to light them, God says (Ether 2:24),

For behold, ye shall be as a whale in the midst of the sea; for the mountain waves shall dash upon you. Nevertheless, I will bring you up again out of the depths of the sea; for the winds have gone forth out of my mouth, and also the rains and the floods have I sent forth.
Archimedes is given credit for having first articulated the principles of buoyancy, and today we would say it is just a result of density and gravity. If the weight of the volume of water displaced by an object is greater than the weight of the object, then the object will float. Or, more simply, if something is less dense than water, it will float--no divine intervention needed. Further, the barges were already described as light on the water, which suggests that they floated, plain and simple. Yet, here we have God speaking as though his direct intervention is needed to bring the barges back to the surface. So is this literal or figurative? On what basis should we decide?

If they notice the sentence at all, most people probably just consider it a figure of speech. Floating is an ordinary phenomenon that we observe on a regular basis, and the idea of submarines coming to the surface is familiar to us. Also, the second part of the sentence speaks of wind coming out of God's mouth, which is also taken to be figurative because (i) we understand the cause of wind and (ii) the picture of God blowing on the earth like a birthday cake just strikes us as silly. But we might imagine some zealous defender of scripture assuring us that God chooses his words carefully, says what he means, and that therefore his intervention really was needed to bring the barges back up. This defender might concede that the wind coming out of God's mouth is an obvious metaphor, but still insist that the first part is literal and challenge us to explain why God would take credit for something he didn't actually do.

The non-literal nature of the sentence might be explained by one or more of the following:
  • God sometimes uses metaphors and figures of speech. He expects us to be smart enough to understand that. Get over it.

  • God adapted his explanation to the level of Jaredite understanding. In ancient Near Eastern culture the sea was associated with chaos and monsters, and both the sea and the wind were ruled by gods. God adopted their cultural background in his communication with them.

  • God didn't really say what is attributed to him. Ancient writers embellished the dialogue in a way that reflects ancient conceptions of the sea and wind. Revealed texts are not necessarily precise transcriptions of God's words.

  • God simply meant that he would protect them and intervene if necessary.

The approach one takes to this verse is influenced by culture, experience, assumptions about God, prophets, and scripture, and some quick mental calculus to determine how the answer affects the integrity of these. Most of the decision probably occurs unconsciously and reflexively.

How one interprets this verse is probably inconsequential. However, if I am right in my guess that most people don't think that God literally had to pull those barges out of the water, then maybe this verse can be useful in discussions of scriptural literalism and science.


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Wednesday, November 03, 2010

Steve's Primordial Soup: Teleology

[This post is a continuation of a discussion (begun here) of Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution" (PDF), by BYU biologist Steven Peck.]

That God created some features of the earth and life upon it through acts of direct intervention cannot be disproved. We have such limited information relative to the size and age of the planet that we cannot definitively exclude God's intervention. However, as scientists have come to understand the composition of this earth, life upon it, and the processes that occur in both, the apparent need for God's intervention has diminished, and positive evidence for such has not been forthcoming (Intelligent Design notwithstanding). Further, the picture we get from natural history differs markedly from the picture painted by Genesis. These considerations have led many to conclude that God's direct influence on the character of this planet has been minor, if such influence exists at all. However, if God's direct intervention has been minimal, how is he able to achieve his purposes?

Steve speculatively suggests that God acts in the physical world by communicating with the minds of conscious beings, who carry out the physical work.

When I read the scriptures, I see a God who makes arrangements for irreplaceable records to be kept, preserved, and maintained through conscious effort. He implies that, if they are not, this knowledge will be lost and not brought back through His intervention. I see the Lamanites languishing in unbelief until the sons of Mosiah are inspired to go among them. Angels bear messages to other consciousnesses but do not seem to manipulate the world in interventionist ways. Almost all of the scriptures can be reinterpreted as acts of consciousness acting in the world.
This view of God's actions seems consistent with President Spencer W. Kimball's statement that, "God does notice us, and he watches over us. But it is usually through another person that he meets our needs." It also complements the view expressed by Hugh Nibley that most miracles are simply a matter of timing. In this view, God anticipates natural events and directs his prophets in a way that capitalizes on the circumstances. It is a view of miracles that appeals to the rational part of me.

However, although Steve acknowledges that the miracles of Jesus seem to be an exception, when I read the scriptures I also see disciples who cannot be kept in prison, prophets who can initiate and end drought, people who are healed from disease, and men who stand in a furnace but remain unharmed. It may be true that God generally acts through consciousness-mediated action (in order, I suppose, to maximize the use of personal agency), and I am not suggesting that every miracle should be taken at face value, but the apparent exceptions keep the underlying questions alive. And surely God has access to technology at least as advanced as ours!

Some of the difficulty may yet again lie in our own narrow perspective of what God's purposes are, and our limited understanding of the possibilities inherent in the universe. God may simply find it generally unnecessary to intervene, and here we again return to the issue of efficiency and Nibley's reminder that God can have multiple purposes. After all, who can look at the way the plan of salvation has been implemented in this world and claim to see a model of efficiency? It may be that processes are just as much a part of God's purposes as final goals--the journey as much as the destination. Or perhaps God values different efficiencies than we do.

My criticism of Steve's idea should not be taken to mean that I think it is false or worthless. On the contrary, I think that in many cases it is probably correct and is worth further consideration. However, although I am willing to believe that God has limitations, I am skeptical of attempts to pinpoint what they are. Rather than serving as an absolute explanation, I view Steve's proposal as one line of reasoning that is potentially useful in grappling with these kinds of questions.



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Monday, November 01, 2010

Amber Fossils, T. Rex, and YECs


A collection of 50 million-year-old amber fossils from India were in the news last week (see here). Resin secreted by certain plants can trap and preserve insects, microorganisms, plants, and even (rarely) small vertebrates. Some of these amber fossils have survived hundreds of millions of years.

Seeing these amber fossils reminded me of something I had been thinking about regarding how young earth creationists view science. For them, the earth is about 6,000 years old and everything must be interpreted in that light. They claim that they and scientists share the same facts, but simply differ in interpretation. This strategy is especially effective for scientific findings that superficially support their view.

A perfect example of such a finding was published in 2005 in the journal Science. Paleontologist Mary Schweitzer described the recovery of soft tissue from the femur of a fossilized Tyranosaurus rex. This was a surprising finding that the atheist conspiracy failed to suppress, since the fossil was 65 million years old. Moreover, they were later able to recover and sequence some fragments of collagen protein (not DNA). Nobody knew that such preservation was possible, which is why YECs have had a field day with it. They argue that such preservation isn't possible, which is why this finding supports a young earth. They emphasize how delicate biological molecules are and how quick and pervasive decay processes are. Any other interpretation is just evidence of an unwillingness to face the plain facts. In contrast, mainstream scientists consider the age of T. rex to be pretty solid, supported by an array of evidence. To them, the remarkable preservation of the tissue represents nature teaching us that such preservation is possible under the right conditions, even if unexpected.

Same facts, different interpretation, right?

If Schweitzer had simply cracked open the bone and found soft tissue, we might have a legitimate problem. However, putting it in such simple terms distorts reality. There is a whole discipline of science that studies how fossils are formed, called taphonomy, and there are several types of preservation. Some of these involve replacement of minerals or the infusion of minerals into empty spaces. In the case of T. rex, although the precise mechanism of the preservation is not yet known, minerals obviously played an important role in preventing decay because the tissues had to go through an extensive demineralization process in the laboratory. So although the preservation was unexpected and is not fully understood, it isn't totally detached from prior understanding, either [1]. When considered in the context of all of the supporting evidence for the ancient age of the fossil, it is more parsimonious to conclude that such preservation can occur, rather than that it can't and that all of the supporting evidence is wrong too.

This brings me back to the amber fossils. YECs certainly do not believe that such fossils are millions of years old, but as far as I have seen they don't argue their case on the basis of preservation--that it is impossible--like they have done with T. rex. There seems to be an implied admission that if amber fossils actually were ancient, the degree of preservation would still be believable. It seems, then, that their objection is not to preservation per se. Further, they argue that fossilization can take place rapidly, which undercuts their argument that the T. rex preservation is impossible.

So what about DNA--can it be recovered from amber fossils? It depends on the age. A 2005 review article I found does a nice job of explaining the difficulties of working with ancient DNA [2]. Over the last couple of decades there have been a handful of studies that have claimed to recover DNA from samples tens of million years old, some of them from amber fossils. However, according to the authors there is a theoretical/empirical limit of DNA survival on Earth of about one million years, and in each of these cases the results either could not be replicated or were found to be from contaminants. Their Figure 2 summarizes many of the ancient DNA publications over the last couple of decades. (Click to enlarge. Note that the Y axis is actually log scale.)



The YEC view of the earth is compressed enough to fit well within the theoretical limits of DNA preservation. If scientists can get DNA from a mammoth and Neanderthal, they should also be able to get it from a dinosaur--or certainly a comparably aged amber fossil--without much more trouble. We wouldn't want to say that scientists will never recover such DNA because, just as in the case with T. rex, the possibilities in nature can surprise us. Indeed, subsequent to this review article there have been additional claims of DNA recovery from amber fossils older than the theoretical limit, though the reliability of these reports remains to be determined. However, given that deep time inversely correlates with the technical feasibility of recovering ancient DNA, YECs need to explain the disparity in DNA recovery if deep time is actually an illusion.

They have creative minds. I'm sure they will think of something.



Notes:
(Both articles are freely available.)

1. Mary Schweitzer et al., Soft tissue and cellular preservation in vertebrate skeletal elements from the Cretaceous to the present, Proc. R. Soc. B 22 January 2007 vol. 274 no. 1607 183-197.

2. Eske Willerslev and Alan Cooper, Ancient DNA, Proc. R. Soc. B 7 January 2005 vol. 272 no. 1558 3-16.


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Wednesday, October 27, 2010

An Agent of Misery Dies a Quiet Death

In case you missed it--and you probably did--Rinderpest virus has been eradicated. Rinderpest is a disease of cattle that is extremely deadly--killing upwards of 90% of infected animals. It is closely related to--and thought to be the origin of--Measles virus. If it wasn't one of biblical plagues, it certainly could have been. As explained by the New York Times (Virus Deadly in Livestock Is No More, U.N. Declares),

Rinderpest is thought to have originated in Asia and spread through prehistoric cattle trading; it was in Egypt 5,000 years ago. It never became established in the Americas (though there was a small outbreak in Brazil 90 years ago), nor in Australia or New Zealand. Cattle infected with it would have started dying aboard ship and the herd would be slaughtered or quarantined on arrival.

But it reached Africa in the late 19th century, with devastating consequences. The near total destruction of herds meant widespread famines; in one of those, a third of the population of Ethiopia died, according to the Food and Agricultural Organization.

It was apparently introduced to Abyssinia, which is now Ethiopia, in cattle from India imported by the Italians during their campaign to conquer Abyssinia, said Dr. Jeffrey M.B. Musser, a rinderpest expert at Texas A&M’s veterinary school. Some experts believe it was deliberate, as a form of biological warfare, he said, while others contend that it was accidental.
As a result of a sustained international vaccination campaign, rinderpest has not been detected in the field since 2001. Field surveillance will now cease and the eradication officially declared complete later this spring. This is only the second virus to be eradicated from the earth--aside from remaining frozen laboratory stocks--the first being smallpox.

Thank you, science!


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Tuesday, October 19, 2010

Steve's Primordial Soup: Natural Evil

[This post is a continuation of a discussion (begun here) of Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution" (PDF), by BYU biologist Steven Peck.]

If God used evolution as a method of creation, then we are faced with questions of natural evil. Why would a kind and loving God use such an inefficient and wasteful process, with all of the attendant pain and suffering, in order to produce humans? Why wouldn't he use a more direct method? Drawing on an essay by David Paulsen (Joseph Smith and the Problem of Evil), Steve suggests that for some unknown reason, natural selection is a necessary natural law. He then proposes that a spirit is required for conscious thought and that the Fall of Adam and Eve marked the embodiment of spirits. Life forms before the Fall were not conscious beings, and therefore did not experience pain.

Perhaps they cannot be fully divorced, but I think it would be useful to consider pain and inefficiency separately. First, I will focus on pain. I do not wish to minimize the pain experienced by the Earth's inhabitants, but I also do not think it should be inflated, either. As far as we can determine, physical pain requires a nervous system and brain of a certain level of complexity. I doubt that we can draw distinct lines, and the ability to feel pain may come in degrees, but I think we can safely rule out the perception of pain in plants and simple animals, for example.

The same kind of issues apply to emotional pain. And, in fact, there is feedback between our emotions and our perception of physical pain. So if we are going to ask how a loving God could use a process involving so much pain, we should recognize that many life forms apparently do not feel physical and/or emotional pain. Further, it should be made clear that natural selection is not a process that adds pain to mortal life. It is simply the outcome of differential survival and reproduction of offspring. It is a result of mortal conditions, not an additional cause.

Whatever the merits of the above, does rejecting evolution solve the problem? For the sake of argument, let's suppose that evolution is all wrong and that pain and death entered the world through the Fall about 6,000 years ago. In his book, River Out of Eden, Richard Dawkins wrote this memorable passage:

The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute it takes me to compose this sentence, thousands of animals are being eaten alive; others are running for their lives, whimpering with fear; others are being slowly devoured from within by rasping parasites; thousands of all kinds are dying of starvation, thirst and disease.
All of that in a minute. Multiply that by the 6,000 years of the Ussher time line, and then multiply that by whatever number of mortal inhabited worlds exist in this universe. If mortal conditions are a necessary part of God's plan in "one eternal round," then we are still faced with vast amounts of pain and suffering (if such things can be quantified). Can we suppose that the creatures of this (or any) earth suffer the absolute minimum amount needed to fulfill God's plan, and no more? Further, under this scenario God is the creator of the many methods animals have for inflicting pain, and for the sensory systems needed to feel it in the first place. It is hard for me to see how evolution poses any significant problems for the nature of evil that are not already contained, and sometimes magnified, in traditional creationism viewed through a Mormon lens.

All of this forms part of the reason why I am not a fan of Steve's proposal that pain did not exist in the world until the Fall brought consciousness to Earth's life forms, though I appreciate his creative thinking. Not only does it seem to me like a theological just-so story invented to explain away the uncomfortable, it ultimately leaves the problem of suffering in place since the process is presumably endlessly repeated. As Steve notes, it also deprives any pre-existing humans, such as Neanderthals (or even other Homo sapiens), of consciousness in spite of the fact that they "had religious practices, created art, and made intricate tools." It just isn't clear to me that this idea gains us much, never mind the question of whether it's true.

At the same time, Steve's thoughts about a participatory fall are similar to my own. Whatever the historical truth behind Adam, Eve, and the Fall, the rest of us apparently fall simply by being born, which, we are taught, is the means by which our spirit leaves the presence of God and is joined to this mortal existence. We are also taught that we agreed to this. I don't know why suffering must be such an integral part of this world, but I take some comfort that for any individual organism, suffering is temporary and finite, and will ultimately be recompensed.

Finally, let's briefly return to the issue of inefficiency. Why use such a long process to produce humans when humans are the goal? On the one hand, we can posit that such long periods are nothing to God, and anyway this is a slippery slope because we can always imagine how things could be more efficient and wonder why God would let it be otherwise. On the other hand, perhaps it is fallacious to assume that the existence of humans is the only important goal. This sentiment was expressed by Hugh Nibley ("The Geological Problem" in Ancient Documents and the Pearl of Great Price):
John Chrysostom said that the sole purpose of the stars was to guide sailors at sea. There's no other purpose; therefore, why should there be life on other worlds? The stars have fulfilled their purpose if they just guide sailors at sea. Well, they do guide sailors at sea, but is that their only purpose? This is the thing we have to keep in mind here. So never forget this pluralism, this multiple use of the earth. It's not made for us alone. We are allowed to share it with God's other creatures, and we are told in the seventy-seventh chapter of the Doctrine and Covenants that other creatures have just as much right to the earth as we have. Not only that, but they have spirits and will be resurrected in their own world in their own time. We mustn't interfere with them in their proper places.
None of this really solves the basic question as to why God would use evolution. We may never be able to give a fully satisfactory answer, but the evidence is that he did, and I think it is important that we continue to engage with the question. I appreciate Steve's attempt to do so, even if I'm not convinced that he has uncovered the answer.



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Wednesday, October 13, 2010

Church Radio Deals Dose of Skepticism

A recent episode of "Legacy," a production of the Church's radio channel, featured a discussion of some prominent Mormon myths and urban legends by several members of the Historical Department. They discussed some of the reasons these myths survive (people want to feel part of something momentous, the stories vindicate belief, etc.) and urged people to be more skeptical about such circulating stories. I thought it made for a nice lesson in critical thinking. The fact that it came from people in the Church's Historical Department on a Church-sponsored program was an added bonus!

Below I summarize the myths covered in the hour-long program. Several of these myths were new to me, and a few of them were still categorized as true in my mind.


1. False: On 9/11 a missionary zone conference at the World Trade Center was miraculously cancelled.

Truth: No such zone conference existed.

2. False: The Mormon Battalion made the longest march in history.

Truth: Myth can be attributed to a hyperbolic statement by one of the leaders.

3. False: Those involved in the murder of Joseph Smith met terrible fates.

Truth: Most of them went on to lead normal and successful lives.

4. False: Brigham Young directed that large shafts be incorporated into the Salt Lake temple. Later, they were found to be just the right size for elevators.

Truth: The interior of the temple was designed after Brigham Young was dead. Although the design did include such shafts, that was because they were specifically intended for elevators.

5. False: According to a Church leader (usually Boyd K. Packer), today's youth were generals in war in heaven, and will be treated with hushed awe for having living during the presidency of Gordon B. Hinckley.

Truth: The Church has specifically repudiated this rumor.

6. False: Members of the Mormon Battalion discovered gold in California, initiating the gold rush.

Truth: Although some former members of the Battalion were present, they were not the discoverers.

7. False: John Taylor's pocket watch saved his life by stopping a bullet.

Truth: Although the watch was damaged and John Taylor thought it had stopped a bullet, the damage is not consistent with a bullet.

8. False: Angry about polygamy, Emma Smith pushed Eliza R. Snow down the stairs.

Truth: The story originated in an anti-Mormon publication and appears to conflate two separate stories.

9. False: Women in Kirtland ground up their fine china to help decorate the walls of the Kirtland Temple.

Truth: Broken dishes and cookware (i.e. garbage) were collected and recycled for decorative use.

10. False: A Japaneese bomber in WWII tried to bomb the temple in Hawaii, but the bomb would not release. He later found out what the temple was, joined the Church, and eventually became a General Authority.

Truth: Neither of the two Japaneese members who have been General Authorities were bombers for the Japaneese army. One was from Hawaii and fought for the U.S. and the other was a child at the time. The origin of the story cannot otherwise be determined.

11. False: Brigham Young wanted the tower of the St. George temple changed, but the residents of St. George refused. After Brigham Young died, lighting struck the tower and it burned down and had to be replaced. Thus, Brigham got his way.

Truth: The origin of this story was a joke told at a fireside. Brigham didn't like the construction of the tower, but did not demand a change. If he had, there is every reason to believe the builders in St. George would have complied. However, the tower was struck by lighting and eventually replaced.

12. False: The White Horse Prophecy

Truth: Joseph F. Smith and other leaders specifically repudiated this alleged prophecy of Joseph Smith.

13. Pioneers were building a meeting house, but didn't know how to build the roof. An immigrant shipbuilder advised them how to build the roof by using plans for a ship and turning them upside down.

Truth: There were plenty of skilled carpenters and written resources on how to build roofs.

If this one sounds familiar, it is probably because Elder L. Tom Perry told essentially the same story about the building of the Manti temple in the October 2009 General Conference. One possible source for Elder Perry's story is the book, Before Zion: An Account of the 7th Handcart Company, which attributes the story to Sanpete County tradition. Although this particular version of the story was not specifically addressed in the program, the general discussion casts doubt on it. Further, the architect for the Manti temple was William H. Folsom, who had worked closely with Truman O. Angell (both men served for a time as Church Architect) and had also served as the architect for the Tabernacle, as well as other significant projects. The idea that he would farm out the design of the temple roof to a group of people who didn't know anything about building roofs seems highly doubtful on its face.

14. False: Most of the pioneers pushed handcarts.

Truth: Although the handcart has become an icon symbolizing the pioneer trek west, only a fraction of the pioneers came in handcart companies. Further, although trek re-enactments by youth throughout the Church often have a point were the boys are taken away for the Mormon Battalian, leaving the girls to push handcarts by themselves, there is no historical connection between the Mormon Battalion and the handcart companies. The Mormon Battalion was formed 10 years before the handcart pioneers crossed the plains. It is recommended that leaders inform trek re-enactment participants that their experience is based on a composite of pioneer history.


(H/T, BCC.)


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Monday, October 11, 2010

Abraham's Allegorical Astronomy

Several years ago I highlighted three chapters from the FARMS book, Astronomy, Papyrus, and Covenant. One of the chapters, "'And I Saw the Stars': The Book of Abraham and Ancient Geocentric Astronomy," by John Gee, William J. Hamblin, Daniel C. Peterson, argues that the Book of Abraham (specifically, chapter 3) is best read in the context of a geocentric astronomy. I've felt that this chapter is an important example of putting scripture into an ancient context that does not fit with modern science, and it is done so by LDS scholars of unquestioned faith.

This week I came across an article that takes this a step further. In his 2009 article, Encircling Astronomy and the Egyptians: An Approach to Abraham 3, BYU Associate Professor of Ancient Scripture and Egyptologist, Kerry Muhlestein, argues that the astronomical paradigm is irrelevant to the meaning of the Book of Abraham.

I think we stumble when we attempt to understand Abraham’s vision in terms of astronomic paradigms. It is quite likely that the Lord was describing astronomy and the heavens allegorically in order to teach doctrinal, not astronomical, principles. While attempting to understand astronomical principles has merit...and while there may be an understandable cosmic paradigm to be teased out of the narrative, it seems that the allegorical teachings are the weightier matters as far as the gospel classroom is concerned.
Muhlestein goes on to explain the importance of the planets and stars to the Egyptians and how, in chapter 3, God was preparing Abraham to be able to teach the Egyptians using astronomy as basis for communication.

I was slightly surprised to find that this thesis--a rejection of scriptural literalism and concordism--was published by the Religious Studies Center, an arm of the BYU Religion Department. Good on them. As I have noted on several occasions, other Christians have been taking this basic approach with the creation scriptures for a while now. I know of only a couple of attempts by LDS authors to do similarly, but most Church members would probably consider them unorthodox at best.

Muhlestein's article gives me hope that what's good for Abraham chapter 3 will also be good for chapters 4 and 5.


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Wednesday, October 06, 2010

Steve's Primordial Soup: An Embodied God

[This post is a continuation of a discussion (begun here) of Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution" (PDF), by BYU biologist Steven Peck.]

One of our most distinctive doctrines is that God the Father has a tangible body of flesh and bone, in the form of a man. To say that man was created in God's image has literal meaning in Mormonism. The conflict with evolution on this point seems acute. After all, chance and contingency play a large role in evolution. That evolution produced us, who look like God, seems beyond coincidence. It is as if we were told that the official language of heaven has always been King James English. How can this be explained except by direct intervention? My favorite part of Steve's paper is his brief exploration of this issue. Below I summarize his discussion and extend it a little bit.

The coincidence of our physical likeness may be more likely than we might think. As Steve explains, this might be an example of convergent evolution. Given similar environmental constraints, the laws of physics, etc, it is not uncommon for independent lineages to produce similar forms. (Think of fish and dolphins.)

Another way to think about this is to ask the question, if we were to make contact with aliens, what are the chances that they would look like us--more or less? In his column in Scientific American, Michael Shermer expressed doubt that aliens would look like us. However, he quoted correspondence with Richard Dawkins as follows:

I would agree with [Shermer] in betting against aliens being bipedal primates, and I think the point is worth making, but I think he greatly overestimates the odds against. [University of Cambridge paleontologist] Simon Conway Morris, whose authority is not to be dismissed, thinks it positively likely that aliens would be, in effect, bipedal primates.
Dawkins went on to position himself between Simon Conway Morris and Michael Shermer. Simon Conway Morris is a well-known paleontologist who is also a Christian, and his views on convergent evolution have been criticized as serving the purpose of reconciling science with his faith. Nevertheless, in addition to the fossil record, the quote from Dawkins shows that there is a secular case to be made for such a convergence.

Now let's look at the other side of the equation--God's body. At first appearance, this would seem to be a non-negotiable topic. However, at this point Steve draws on an interesting paper, Divine Embodiment and Transcendence: Propaedeutic Thoughts and Questions, by BYU philosopher, and Richard L. Evans Chair of Religious Understanding, James E. Faulconer. Faulconer writes:
The bodies of flesh and bone with which I am familiar do not shine, have blood, cannot hover, can be wounded and die, must move through contiguous points of time-space--in short, they are not at all like the bodies of the Father and the Son. So what does it mean to say that the Father and the Son have bodies? In fact, does it mean anything at all? When I use the word body in any other context, I never refer to something that shines, can hover, is immortal, and moves through space seemingly without being troubled by walls and doors. Given the vast difference between what we mean by the word body in every other case and that to which the word refers in this case, one can legitimately ask whether the word body has the same meaning in this case that it has in the others.
Further, in a passage not quoted by Steve, Faulconer makes this intriguing statement:
I believe that, rather than a positive statement of doctrine, the earliest latter-day discussion of divine embodiment is best understood as a rejection of traditional Christian doctrine concerning God and the metaphysics that makes that doctrine possible and perhaps even necessary. Joseph Smith's most clear statement of God's embodiment comes as part of a denial of Nicean trinitarianism: "That which is without body, parts and passions is nothing. There is no other God in heaven but that God who has flesh and bones" (Teachings 181).
Fauloner's statement has indirect support in history. Joseph is commonly said to have learned of God's corporeal body from the First Vision in 1820. However, the historical record suggests otherwise. Although the exact time line is debated, in the words of Richard Bushman [1],
Joseph's concern about nothingness can also be seen in his views of God. By 1841, he had moved from a traditional Christian belief in God as pure spirit to a belief in His corporeality.
Faulconer notes that we cannot help but imagine what God's body is like by extrapolating from our own experience. Given how little has actually been revealed, it seems to me that it is easy to fill in our ignorance with inference and analogy.

To summarize, the correspondence between the human body and God's body may be a matter of convergence. However, we don't really know much about how God's body works, its properties, or its history. We may therefore be artificially narrowing the parameters of correspondence, making the problem of evolution seem more acute than it actually is.

Notes:

1. Richard Bushman, Joseph Smith: Rough Stone Rolling, p. 420. For more information on the development of the doctrine of the Godhead, see Thomas G. Alexander, "The Reconstruction of Mormon Doctrine (PDF)" and James B. Allen, "Emergence of a Fundamental: The Expanding Role of Joseph Smith's First Vision in Mormon Religious Thought." For an alternate view, see Robert L. Millet, "Joseph Smith and Modern Mormonism: Orthodoxy, Neoorthodoxy, Tension, and Tradition" as well as Thomas Alexander's response, "Afterwords."



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Wednesday, September 29, 2010

Transhumanism and Spirituality Conference 2010

For any who may be interested--

When: Friday, 1 October 2010, 9:00am to 5:00pm MDT

Where: University of Utah in Salt Lake City, Marriott Library, Gould Auditorium

What: At the Transhumanism and Spirituality Conference 2010, we will explore the intersection of religion, science, spirituality and technology, from a transhumanist perspective. Transhumanism advocates the ethical use of technology to expand human capacities, and observes that if our rapid technological evolution continues to accelerate then humanity will become a new species before the end of the 21st century.

Who: Keynote speakers for the conference include former director of the World Transhumanist Association, James Hughes; author of the Transhumanist Manifesto, Max More; and renowned LDS scholar and author, Terryl Givens. Sponsors of the conference are the Mormon Transhumanist Association and the Transhumanist Alliance of Utah.

How: Register online (http://transhumanism-spirituality.org) for a discount and reserved seating! Online registration is $50 ($25 for students) until 29 September. Registration on the day of the conference will be $80. Students with ID will be admitted to the conference free of charge, as space permits. Students wishing reserved seating are encouraged to register at the discounted student rate.



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Saturday, September 25, 2010

FARMS Review on the Book of Mormon, DNA, and Creationism

FARMS Review Vol. 22 No. 1 is up on the FARMS website. Two reviews are of particular interest here.

First is The Book of Mormon and the Origin of Native Americans from a Maternally Inherited DNA Standpoint by Ugo A. Perego, who is a geneticist at the Sorenson Molecular Genealogy Foundation. This article does not review a particular publication; rather, it is more of a topical review. Actually it has been available at FAIR for a few months now, and I have been remiss in not pointing it out. In fact, I recommend that you look at the FAIR version because it has some figures not contained in the FARMS version. (The FARMS PDF version has the figures, but the resolution is better at FAIR.)

This article ranks high on my list of authoritative articles about DNA and the Book of Mormon. It's written for lay people, but I'm afraid many will still find it too technical. (If anyone need help translating the jargon, I'm happy to help.) One of the things I love about the article is that from what I can tell it is straightforward and true to the science. For example, let's look at Figure 1.


This figure shows how mitochondrial DNA lineages are related to one another. Not only does the Y axis show the appropriate timescale (200,000 years), but it also helps to show how we know that all of humanity originates in Africa. See that cluster of lineages on the left? Those are African lineages. The extended group of lineages on the right are the rest of the world. You can see that they are basically a subset of the African lineages. (See also Figure 4.) Anyway, kudos to Perego.

Next there is an extended, withering criticism of Rod Meldrum's book, Rediscovering the Book of Mormon Remnant through DNA, in Often in Error, Seldom in Doubt: Rod Meldrum and Book of Mormon DNA, by Gregory L. Smith.

Meldrum quit his day job to become a full-time for-profit (but still amateur) Book of Mormon geography researcher. He has formed his own organization, The Foundation for Indigenous Research and Mormonism (FIRM) Foundation--OK, really. FIRM? And yes, the redundancy of FIRM Foundation is of his own making--that has three emeritus Seventies on its board. Meldrum places the Book of Mormon in the Great Lakes area (dubbed the "Heartland model.") and FIRM sells a variety of books and videos pushing their view (along with right-wing politics). This model has previously been highly criticized by FAIR, and others.

Smith's criticism extends beyond issues of geography to the young earth creationism (YEC) pushed by Meldrum, and the sanctimony it is all wrapped in. The connection between evolution, creationism, and Book of Mormon geography may seem strange at first glance, but it ultimately makes sense. In order to make his theory work, Meldrum has to savage multiple fields of science because they are interconnected. He can cherry-pick certain scientific findings to support him and justify it by asserting that scientists have been interpreting the facts all wrong because they labor under an atheist conspiracy. I should also note that evolution often serves as the whipping boy for all of the natural sciences. Got a problem with the Big Bang, or radiometric dating? Blame evolution.
I find this sort of fundamentalist thinking and distortion extraordinarily troubling, and it is one reason why I consider Meldrum's theories worthy of review. He distorts the status of this teaching for the Latter-day Saints, refrains from quoting any authorities who differ with his views, portrays his sources as more authoritative than they are, and insists that the scriptures require it, making any other reading or view "impossible." Therefore, anyone who disagrees is ignoring the "clear" teachings of scripture. And anyone who differs is automatically less zealous in upholding the scriptures than Meldrum. "There are faithful members of the Church that have a deep belief in evolution and have been able to reconcile their beliefs. . . . Please know that your beliefs are respected," we are assured (p. 149). Yet if my beliefs differed from Meldrum's absolutism, I wouldn't find much respect in his caricatured treatment.
It seems clear that Smith does not share Meldrum's (YEC) views. With that in mind, I think Smith hits the nail squarely on the head with this passage.
At the same time, we cannot always allow misrepresentation of a point of view to proceed unchallenged, lest some be misled. Those given false information often learn later that their trust was misplaced. They then complain that "the church" (rather than "a member of the church") taught them falsehoods because misinformation was presented in a church context draped in the trappings of the gospel. Even if evolutionary theory is false in every particular, we do the cause of truth no service by creating strawmen, misrepresenting it, or minimizing the evidence offered in its behalf. We must deal with its most robust case if we are not to lead others to assume we were either ignorant or disingenuous—neither state being a good apologetic. And if we are right to oppose evolution, any efforts that do not fully address the depth and breadth of the best evidence are doomed to failure.
I have not read the whole review yet, but what I have has been excellent, and I already know that I will have more to say, either about it or based on it.

Also, check out the Editor's Introduction where the "Heartland model" is compared to a weed that needs to be pulled from the garden of Mormon scholarship.

Finally, I offer my praise to FARMS and FAIR for providing a platform for the criticism that this kind of stuff deserves, and for joining the atheist conspiracy taking a general stance that is largely consonant with science.


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Tuesday, September 21, 2010

BYU's Barry Bickmore Helps Organize Takedown of Monckton

Since launching his blog, BYU's Barry Bickmore has quickly become a prominent defender of climate science. I've noticed increasing references to him on the leading popular blogs and websites dealing with global warming. Now he has kicked it up another notch.

Last May, the House Select Committee on Energy Independence and Global Warming held a hearing on the reliability of climate science in the wake of 'Climategate.' Several scientists were invited to testify. The lone witness invited by the Republicans was Christopher Monckton.

Bickmore, a proud Republican himself, has been quite critical of Monckton on his blog. In fact, according to Bickmore,

A few weeks ago, Monckton e-mailed the president of my university asking him to check on my mental health, because I had been publishing all kinds of lies about him and sending him hate mail! (Nothing came of it, in case you were wondering, and I’m still working at the old day job.)
Now Bickmore and four others have assembled responses to Monckton's testimony by 21 climate scientists, that refute Monckton's claims. The report is titled, Climate Scientists Respond (PDF).

The Guardian has an article: 'Chemical nonsense': Leading scientists refute Lord Monckton's attack on climate science

For more information and links, see Skeptical Science.

Oh, yes. Go Cougars!


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Monday, September 20, 2010

Steve's Primordial Soup: God and the Universe

Last spring BYU biologist Steven Peck (i.e. SteveP of Mormon Organon and BCC) had an article published in Dialogue: A Journal of Mormon Thought titled, "Crawling Out of the Primordial Soup: A Step toward the Emergence of an LDS Theology Compatible with Organic Evolution" (PDF). His is one of the few (maybe only?) serious attempts I know of to explore how LDS theology can embrace evolution. The article focuses on broad concepts rather than particular scriptures or General Authority statements.

When I first began writing this post I started by summarizing the paper. However, I found that I was wasting a lot of pixels simply re-stating what was already written in the article. So instead I am going to split this into several posts and focus on parts of the article of interest to me.

First let's look at five general views Steve describes as to how God may relate to the universe.

Flat Religious Naturalism - There is no supernatural. God = nature.

Evolving Theistic Naturalism - God is an emergent property of nature.

Atemporal Theism - The traditional view the God exists outside of time and transcends the universe.

Temporal Theism - God is God, but he can be influenced by the world. He can see all logically possible futures, but no particular future is predestined.

Eschatological Theism - God intervenes to assure that contingent events occur as needed in order to fulfill his purposes.

Surprisingly (to me), Steve sees Flat Religious Naturalism as potentially compatible with Mormon theology, but not Evolving Theistic Naturalism. With our doctrine of the eternal nature of matter in mind, he writes:

[M]atter could be broadly conceived to include God, spirits, and intelligence as part of the “finer” or “purer” matter thought to make up the extended “universe.” In this context, flat religious naturalism might be conceivable in the LDS faith, as it has few answers to questions about why the universe exists as it does and embraces the idea that its constituent substances are eternal. This matter includes the intelligences that eventually became God by taking on His mantle. Therefore, mystery and awe at this scale may be the only appropriate response.
That seems like a better fit with Evolving Theistic Naturalism to me. Where did gods begin to be? How about somewhere out in the multiverse, eternal elements came together through a process of Darwinian selection in such a manner that gods emerged, propagated and spread into new universes. To my mind, this fits Evolving Theistic Naturalism but is in the same spirit of how Steve sees LDS theology fitting with Flat Religious Naturalism. So what is the real distinction here? Is it just a matter of defining terms, or whether we're talking about our universe or the multiverse, and our God versus some ancestor god? What am I missing?


Further posts in this series:

Steve's Primordial Soup: An Embodied God

Steve's Primordial Soup: Natural Evil
Steve's Primordial Soup: Teleology
Steve's Primordial Soup: Odds and Ends

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Wednesday, September 15, 2010

The Pleasant Side of Digging up the Dead

There is apparently an honest-to-goodness conference being advertised where geocentrism--the idea that the solar system and the rest of the universe revolves around Earth--is going to be exhumed and the attendees will attempt to breathe life into it. (See Galileo Was Wrong: The Church was Right.) The whole thing could be a hoax, but these days you never really know.

When I first read about the conference my first reaction was anger that such a settled theory--Nay, Fact!--would still be seriously questioned by mentally competent adults. But that was before I read some of the nice explanations that blossomed around the blogosphere explaining why geocentrism is wrong. Now I feel fortunate because I learned some things.

Below are three links for your reading pleasure. Each has material not found in the others, so read them all.

1. Geo-xcentricities; you too can be Galileo with just a pair of binoculars (and gaffer tape)

2. Geocentrism: Was Galileo Wrong? - Don't miss the movie of Jupiter!

3. Geocentrism? Seriously?






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Thursday, September 09, 2010

Science Scorned (by the Right)

This week's Nature has an editorial, Science scorned, that expresses some of my own concerns. I've pasted the whole thing below. Both republicans and democrats should find this worrying.

“The four corners of deceit: government, academia, science and media. Those institutions are now corrupt and exist by virtue of deceit. That's how they promulgate themselves; it is how they prosper.” It is tempting to laugh off this and other rhetoric broadcast by Rush Limbaugh, a conservative US radio host, but Limbaugh and similar voices are no laughing matter.

There is a growing anti-science streak on the American right that could have tangible societal and political impacts on many fronts — including regulation of environmental and other issues and stem-cell research. Take the surprise ousting last week of Lisa Murkowski, the incumbent Republican senator for Alaska, by political unknown Joe Miller in the Republican primary for the 2 November midterm congressional elections. Miller, who is backed by the conservative 'Tea Party movement', called his opponent's acknowledgement of the reality of global warming “exhibit 'A' for why she needs to go”.

The right-wing populism that is flourishing in the current climate of economic insecurity echoes many traditional conservative themes, such as opposition to taxes, regulation and immigration. But the Tea Party and its cheerleaders, who include Limbaugh, Fox News television host Glenn Beck and Sarah Palin (who famously decried fruitfly research as a waste of public money), are also tapping an age-old US political impulse — a suspicion of elites and expertise.

Denialism over global warming has become a scientific cause célèbre within the movement. Limbaugh, for instance, who has told his listeners that “science has become a home for displaced socialists and communists”, has called climate-change science “the biggest scam in the history of the world”. The Tea Party's leanings encompass religious opposition to Darwinian evolution and to stem-cell and embryo research — which Beck has equated with eugenics. The movement is also averse to science-based regulation, which it sees as an excuse for intrusive government. Under the administration of George W. Bush, science in policy had already taken knocks from both neglect and ideology. Yet President Barack Obama's promise to “restore science to its rightful place” seems to have linked science to liberal politics, making it even more of a target of the right.

US citizens face economic problems that are all too real, and the country's future crucially depends on education, science and technology as it faces increasing competition from China and other emerging science powers. Last month's recall of hundreds of millions of US eggs because of the risk of salmonella poisoning, and the Deepwater Horizon oil spill, are timely reminders of why the US government needs to serve the people better by developing and enforcing improved science-based regulations. Yet the public often buys into anti-science, anti-regulation agendas that are orchestrated by business interests and their sponsored think tanks and front groups.

In the current poisoned political atmosphere, the defenders of science have few easy remedies. Reassuringly, polls continue to show that the overwhelming majority of the US public sees science as a force for good, and the anti-science rumblings may be ephemeral. As educators, scientists should redouble their efforts to promote rationalism, scholarship and critical thought among the young, and engage with both the media and politicians to help illuminate the pressing science-based issues of our time.
Just in case you wonder whether Limbaugh actually said what was attributed to him, yes he did--and more.


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