religion

Ghost brides in China

From Reuters’ “China arrests men for murdering “ghost” brides” (26 January 2007):

BEIJING (Reuters) – Chinese police have arrested three men for killing two young women to sell their corpses as “ghost brides” for dead single men, a Chinese newspaper reported, warning the dark custom might have claimed many other victims.

Yang Donghai, a 35-year-old farmer in western China’s Shaanxi province, confessed to killing a woman bought from a poor family for 12,000 yuan ($1,545) last year.

She thought she was being sold into an arranged marriage, but Yang killed her in a gully and sold her corpse for 16,000 yuan, the Legal Daily reported on Thursday. He and two accomplices then killed a prostitute and sold her for 8,000 yuan before police caught them.

The women were victims of an old belief, still alive in the yellow-earth highlands of western China, that young men who die unmarried should go to their graves accompanied by deceased women who will be their wives in the afterlife. Often these women die natural deaths.

Police in Yanan, the poor and dusty corner of Shaanxi where Chairman Mao Zedong nurtured his Communist revolution, said the dark trade went beyond these cases.

Yang and two helpers sold the bodies to Li Longsheng, an undertaker who police said specialized in buying and selling the dead women for “ghost weddings.” It was unclear what happened to Li.

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Umberto Eco on books

From Umberto Eco’s “Vegetal and mineral memory: The future of books” (Al-Ahram Weekly: 20—26 November 2003):

Libraries, over the centuries, have been the most important way of keeping our collective wisdom. They were and still are a sort of universal brain where we can retrieve what we have forgotten and what we still do not know. If you will allow me to use such a metaphor, a library is the best possible imitation, by human beings, of a divine mind, where the whole universe is viewed and understood at the same time. A person able to store in his or her mind the information provided by a great library would emulate in some way the mind of God. In other words, we have invented libraries because we know that we do not have divine powers, but we try to do our best to imitate them. …

First of all, we know that books are not ways of making somebody else think in our place; on the contrary, they are machines that provoke further thoughts. Only after the invention of writing was it possible to write such a masterpiece of spontaneous memory as Proust’s A la Recherche du Temps Perdu. Secondly, if once upon a time people needed to train their memories in order to remember things, after the invention of writing they had also to train their memories in order to remember books. Books challenge and improve memory; they do not narcotise it. …

YET IT IS EXACTLY AT THIS POINT that our unravelling activity must start because by hypertextual structure we usually mean two very different phenomena. First, there is the textual hypertext. In a traditional book one must read from left to right (or right to left, or up to down, according to different cultures) in a linear way. One can obviously skip through the pages, one—once arrived at page 300—can go back to check or re- read something at page 10—but this implies physical labour. In contrast to this, a hypertextual text is a multidimensional network or a maze in which every point or node can be potentially connected with any other node. Second, there is the systemic hypertext. The WWW is the Great Mother of All Hypertexts, a world-wide library where you can, or you will in short time, pick up all the books you wish. The Web is the general system of all existing hypertexts. …

Simply, books have proved to be the most suitable instrument for transmitting information. There are two sorts of book: those to be read and those to be consulted. As far as books-to-be-read are concerned, the normal way of reading them is the one that I would call the ‘detective story way’. You start from page one, where the author tells you that a crime has been committed, you follow every path of the detection process until the end, and finally you discover that the guilty one was the butler. End of the book and end of your reading experience. …

Then they are books to be consulted, like handbooks and encyclopaedias. Encyclopaedias are conceived in order to be consulted and never read from the first to the last page. …

Hypertexts will certainly render encyclopaedias and handbooks obsolete. Yesterday, it was possible to have a whole encyclopaedia on a CD-ROM; today, it is possible to have it on line with the advantage that this permits cross references and the non-linear retrieval of information. …

Books belong to those kinds of instruments that, once invented, have not been further improved because they are already alright, such as the hammer, the knife, spoon or scissors. …

TWO NEW INVENTIONS, however, are on the verge of being industrially exploited. One is printing on demand: after scanning the catalogues of many libraries or publishing houses a reader can select the book he needs, and the operator will push a button, and the machine will print and bind a single copy using the font the reader likes. … Simply put: every book will be tailored according to the desires of the buyer, as happened with old manuscripts.

The second invention is the e-book where by inserting a micro- cassette in the book’s spine or by connecting it to the internet one can have a book printed out in front of us. Even in this case, however, we shall still have a book, though as different from our current ones as ours are different from old manuscripts on parchment, and as the first Shakespeare folio of 1623 is different from the last Penguin edition. Yet, up to now e-books have not proved to be commercially successful as their inventors hoped. … E-books will probably prove to be useful for consulting information, as happens with dictionaries or special documents. …

Indeed, there are a lot of new technological devices that have not made previous ones obsolete. Cars run faster than bicycles, but they have not rendered bicycles obsolete, and no new technological improvements can make a bicycle better than it was before. The idea that a new technology abolishes a previous one is frequently too simplistic. Though after the invention of photography painters did not feel obliged to serve any longer as craftsmen reproducing reality, this did not mean that Daguerre’s invention only encouraged abstract painting. There is a whole tradition in modern painting that could not have existed without photographic models: think, for instance, of hyper-realism. Here, reality is seen by the painter’s eye through the photographic eye. This means that in the history of culture it has never been the case that something has simply killed something else. Rather, a new invention has always profoundly changed an older one. …

The computer creates new modes of production and diffusion of printed documents. …

Today there are new hypertextual poetics according to which even a book-to-read, even a poem, can be transformed to hypertext. At this point we are shifting to question two, since the problem is no longer, or not only, a physical one, but rather one that concerns the very nature of creative activity, of the reading process, and in order to unravel this skein of questions we have first of all to decide what we mean by a hypertextual link. …

In order to understand how texts of this genre can work we should decide whether the textual universe we are discussing is limited and finite, limited but virtually infinite, infinite but limited, or unlimited and infinite.

First of all, we should make a distinction between systems and texts. A system, for instance a linguistic system, is the whole of the possibilities displayed by a given natural language. A finite set of grammatical rules allows the speaker to produce an infinite number of sentences, and every linguistic item can be interpreted in terms of other linguistic or other semiotic items—a word by a definition, an event by an example, an animal or a flower by an image, and so on and so forth. …

Grammars, dictionaries and encyclopaedias are systems: by using them you can produce all the texts you like. But a text itself is not a linguistic or an encyclopaedic system. A given text reduces the infinite or indefinite possibilities of a system to make up a closed universe. If I utter the sentence, ‘This morning I had for breakfast…’, for example, the dictionary allows me to list many possible items, provided they are all organic. But if I definitely produce my text and utter, ‘This morning I had for breakfast bread and butter’, then I have excluded cheese, caviar, pastrami and apples. A text castrates the infinite possibilities of a system. …

Take a fairy tale, like Little Red Riding Hood. The text starts from a given set of characters and situations—a little girl, a mother, a grandmother, a wolf, a wood—and through a series of finite steps arrives at a solution. Certainly, you can read the fairy tale as an allegory and attribute different moral meanings to the events and to the actions of the characters, but you cannot transform Little Red Riding Hood into Cinderella. … This seems trivial, but the radical mistake of many deconstructionists was to believe that you can do anything you want with a text. This is blatantly false. …

Now suppose that a finite and limited text is organised hypertextually by many links connecting given words with other words. In a dictionary or an encyclopaedia the word wolf is potentially connected to every other word that makes up part of its possible definition or description (wolf is connected to animal, to mammal to ferocious, to legs, to fur, to eyes, to woods, to the names of the countries in which wolves exist, etc.). In Little Red Riding Hood, the wolf can be connected only with the textual sections in which it shows up or in which it is explicitly evoked. The series of possible links is finite and limited. How can hypertextual strategies be used to ‘open’ up a finite and limited text?

The first possibility is to make the text physically unlimited, in the sense that a story can be enriched by the successive contributions of different authors and in a double sense, let us say either two-dimensionally or three-dimensionally. By this I mean that given, for instance, Little Red Riding Hood, the first author proposes a starting situation (the girl enters the wood) and different contributors can then develop the story one after the other, for example, by having the girl meet not the wolf but Ali Baba, by having both enter an enchanted castle, having a confrontation with a magic crocodile, and so on, so that the story can continue for years. But the text can also be infinite in the sense that at every narrative disjunction, for instance, when the girl enters the wood, many authors can make many different choices. For one author, the girl may meet Pinocchio, for another she may be transformed into a swan, or enter the Pyramids and discover the treasury of the son of Tutankhamen. …

AT THIS POINT one can raise a question about the survival of the very notion of authorship and of the work of art, as an organic whole. And I want simply to inform my audience that this has already happened in the past without disturbing either authorship or organic wholes. The first example is that of the Italian Commedia dell’arte, in which upon a canovaccio, that is, a summary of the basic story, every performance, depending on the mood and fantasy of the actors, was different from every other so that we cannot identify any single work by a single author called Arlecchino servo di due padroni and can only record an uninterrupted series of performances, most of them definitely lost and all certainly different one from another.

Another example would be a jazz jam session. … What I want to say is that we are already accustomed to the idea of the absence of authorship in popular collective art in which every participant adds something, with experiences of jazz-like unending stories. …

A hypertext can give the illusion of opening up even a closed text: a detective story can be structured in such a way that its readers can select their own solution, deciding at the end if the guilty one should be the butler, the bishop, the detective, the narrator, the author or the reader. They can thus build up their own personal story. Such an idea is not a new one. Before the invention of computers, poets and narrators dreamt of a totally open text that readers could infinitely re-compose in different ways. Such was the idea of Le Livre, as extolled by Mallarmé. Raymond Queneau also invented a combinatorial algorithm by virtue of which it was possible to compose, from a finite set of lines, millions of poems. In the early sixties, Max Saporta wrote and published a novel whose pages could be displaced to compose different stories, and Nanni Balestrini gave a computer a disconnected list of verses that the machine combined in different ways to compose different poems. …

All these physically moveable texts give an impression of absolute freedom on the part of the reader, but this is only an impression, an illusion of freedom. The machinery that allows one to produce an infinite text with a finite number of elements has existed for millennia, and this is the alphabet. Using an alphabet with a limited number of letters one can produce billions of texts, and this is exactly what has been done from Homer to the present days. In contrast, a stimulus-text that provides us not with letters, or words, but with pre-established sequences of words, or of pages, does not set us free to invent anything we want. …

At the last borderline of free textuality there can be a text that starts as a closed one, let us say, Little Red Riding Hood or The Arabian Nights, and that I, the reader, can modify according to my inclinations, thus elaborating a second text, which is no longer the same as the original one, whose author is myself, even though the affirmation of my authorship is a weapon against the concept of definite authorship. …

A BOOK OFFERS US A TEXT which, while being open to multiple interpretations, tells us something that cannot be modified. … Alas, with an already written book, whose fate is determined by repressive, authorial decision, we cannot do this. We are obliged to accept fate and to realise that we are unable to change destiny. A hypertextual and interactive novel allows us to practice freedom and creativity, and I hope that such inventive activity will be implemented in the schools of the future. But the already and definitely written novel War and Peace does not confront us with the unlimited possibilities of our imagination, but with the severe laws governing life and death. …

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Philip Larkin on achieving happiness

From Robert Phillips’s interview of Philip Larkin in “The Art of Poetry No. 30” (The Paris Review: Summer 1982, No. 84):

INTERVIEWER Do you feel happiness is unlikely in this world?

LARKIN Well, I think if you’re in good health, and have enough money, and nothing is bothering you in the foreseeable future, that’s as much as you can hope for. But “happiness,” in the sense of a continuous emotional orgasm, no. If only because you know that you are going to die, and the people you love are going to die.

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Anthony Burgess on his ideal reader

From John Cullinan’s interview of Anthony Burgess in “The Art of Fiction No. 48” (The Paris Review: Spring 1973, No. 56):

The ideal reader of my novels is a lapsed Catholic and failed musician, short-sighted, color-blind, auditorily biased, who has read the books that I have read. He should also be about my age.

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Woody Allen on what he’s interested in focusing on in his art

From Michiko Kakutani’s interview of Woody Allen in “The Art of Humor No. 1” (The Paris Review: Fall 1995, No. 136):

The same things come up time after time. They’re the things that are on my mind, and one is always feeling for new ways to express them. It’s hard to think of going out and saying, Gee, I have to find something new to express. What sort of things recur? For me, certainly the seductiveness of fantasy and the cruelty of reality. As a creative person, I’ve never been interested in politics or any of the solvable things. What interested me were always the unsolvable problems: the finiteness of life and the sense of meaninglessness and despair and the inability to communicate. The difficulty in falling in love and maintaining it. Those things are much more interesting to me than … I don’t know, the Voting Rights Act.

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Are Christians persecuted in the US? Uh, no.

A woman on Facebook claimed that Christians are “persecuted” in the US. I responded:

Christians are being persecuted in the US? Please.

Wikipedia: “Religious persecution is systematic mistreatment of an individual or group due to their religious affiliation.”

Under that definition, there is no freaking way that Christians are persecuted in the US.

The majority religion in the US is Christian (Wikipedia: “The majority of Americans [76%] identify themselves as Christians”). The majority religion in the WORLD is Xn. 99% of all people in Congress are Xn. It is impossible to get elected to the highest offices unless you are Xn. In virtually every school in the US, tell the other “kids” you’re Xn, & it’s no big deal; tell them otherwise, & there’s a chance you’ll get your ass kicked. Make it known that your business is backed by Xn owners, & you’ll increase sales; do otherwise, & sales can suffer. When athletes are interviewed, they talk about being Xn. Business leaders talk about being Xn. There are 1000s of Xn magazines & publishing co’s in the US. There are 10s of 1000s of Xn churches. Churches are not taxed. There are 1000s of Xn radio stations, TV stations, bookstores, & musicians. Virtually every college has a Xn group, or two, or three. Xns talk about their faith freely on Facebook & other social networks.

Face it: in America, it is perfectly NORMAL and ACCEPTED to be a Xn. & just because you live in a country that is pluralistic doesn’t mean you’re persecuted.

Don’t give me this stuff that Xns are persecuted in the US. The facts do not bear you out in any way.

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Woody Allen’s atheism

From Robert E. Lauder’s interview with Woody Allen, “Whatever Works” (Commonweal: 15 April 2010):

Well, you know, you want some kind of relief from the agony and terror of human existence. Human existence is a brutal experience to me…it’s a brutal, meaningless experience—an agonizing, meaningless experience with some oases, delight, some charm and peace, but these are just small oases. Overall, it is a brutal, brutal, terrible experience, and so it’s what can you do to alleviate the agony of the human condition, the human predicament?

I’m really impotent against the overwhelming bleakness of the universe and that the only thing I can do is my little gift and do it the best I can, and that is about the best I can do, which is cold comfort.

I also feel that humor, just like Fred Astaire dance numbers or these lightweight musicals, gives you a little oasis. You are in this horrible world and for an hour and a half you duck into a dark room and it’s air-conditioned and the sun is not blinding you and you leave the terror of the universe behind and you are completely transported into an escapist situation. The women are beautiful, the men are witty and heroic, nobody has terrible problems and this is a delightful escapist thing, and you leave the theatre refreshed. It’s like drinking a cool lemonade and then after a while you get worn down again and you need it again.

there are these oases, and life is horrible, but it is not relentlessly black from wire to wire. You can sit down and hear a Mozart symphony, or you can watch the Marx Brothers, and this will give you a pleasant escape for a while. And that is about the best that you can do… I feel that one can come up with all these rationalizations and seemingly astute observations, but I think I said it well at the end of Deconstructing Harry: we all know the same truth; our lives consist of how we choose to distort it, and that’s it. Everybody knows how awful the world is and what a terrible situation it is and each person distorts it in a certain way that enables him to get through. Some people distort it with religious things. Some people distort it with sports, with money, with love, with art, and they all have their own nonsense about what makes it meaningful, and all but nothing makes it meaningful. These things definitely serve a certain function, but in the end they all fail to give life meaning and everyone goes to his grave in a meaningless way.

I feel that is true—that one can commit a crime, do unspeakable things, and get away with it. There are people who commit all sorts of crimes and get away with it, and some of them are plagued with all sorts of guilt for the rest of their lives and others aren’t. They commit terrible crimes and they have wonderful lives, wonderful, happy lives, with families and children, and they have done unspeakably terrible things. There is no justice, there is no rational structure to it. That is just the way it is, and each person figures out some way to cope…. Some people cope better than others. I was with Billy Graham once, and he said that even if it turned out in the end that there is no God and the universe is empty, he would still have had a better life than me. I understand that. If you can delude yourself by believing that there is some kind of Santa Claus out there who is going to bail you out in the end, then it will help you get through. Even if you are proven wrong in the end, you would have had a better life.

I didn’t see [Shane, from the movie Shane] as a martyred figure, a persecuted figure. I saw him as quite a heroic figure who does a job that needs to be done, a practical matter. I saw him as a practical secular character. In this world there are just some people who need killing and that is just the way it is. It sounds terrible, but there is no other way to get around that, and most of us are not up to doing it, incapable for moral reasons or physically not up to it. And Shane is a person who saw what had to be done and went out and did it. He had the skill to do it, and that’s the way I feel about the world: there are certain problems that can only be dealt with that way. As ugly a truth as that is, I do think it’s the truth about the world.

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Catastrophic atheism

From Damon Linker’s “Another Kind of Atheism” (The New Republic: 11 May 2010):

But a different kind of atheism is possible, legitimate, and (in Hart’s view) more admirable. Let’s call it catastrophic atheism, in tribute to its first and greatest champion, Friedrich Nietzsche, who wrote in a head-spinning passage of the Genealogy of Morals that “unconditional, honest atheism is … the awe-inspiring catastrophe of two-thousand years of training in truthfulness that finally forbids itself the lie involved in belief in God.” For the catastrophic atheist, godlessness is both true and terrible.

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Errol Morris on film noir

From Errol Morris’s “Film Legend Errol Morris Salutes New Graduates At 2010 Commencement” (Berkeley Graduate School of Journalism: 10 May 2010):

There are many things I liked about noir. But in particular, there are images of one benighted character after another struggling to make sense of the world – and sometimes failing in the effort. [Their failure could be chalked up to many things. But most severe among the possibilities, was the thought that the world might be intractable. That you can never figure out how it works, what makes it tick. A terribly, sad thought. There has to be, there just has to be the presumption that you can figure things out.]

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Atheism is not fundamentalism

From PZ Myers’s “High Priest Epstein in Newsweek” (Pharyngula: 14 June 2007):

The “new atheism” (I don’t like that phrase, either) is about taking a core set of principles that have proven themselves powerful and useful in the scientific world — you’ve probably noticed that many of these uppity atheists are coming out of a scientific background — and insisting that they also apply to everything else people do. These principles are a reliance on natural causes and demanding explanations in terms of the real world, with a documentary chain of evidence, that anyone can examine. The virtues are critical thinking, flexibility, openness, verification, and evidence. The sins are dogma, faith, tradition, revelation, superstition, and the supernatural. There is no holy writ, and a central idea is that everything must be open to rational, evidence-based criticism — it’s the opposite of fundamentalism.

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There, on the Darkened Deathbed by John Masefield

This is pretty much what I think happens when we die, and unfortunately, what happens eventually after we die.

There, on the darkened deathbed, dies the brain
That flared three several times in seventy years;
It cannot lift the silly hand again,
Nor speak, nor sing, it neither sees nor hears.
And muffled mourners put it in the ground
And then go home, and in the earth it lies,
Too dark for vision and too deep for sound,
The million cells that made a good man wise.
Yet for a few short years an influence stirs,
A sense or wraith or essence of him dead,
Which makes insensate things its ministers
To those beloved, his spirit’s daily bread;
Then that, too, fades; in book or deed a spark
Lingers, then that, too, fades; then all is dark.

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The dangers of loyalty based on personality, not policies

This quotation is directly about politics, but it’s about anyone – or even anything – we emotionally attach ourselves to.

From Glenn Greenwald’s “My friend the president” (Salon: 8 December 2009):

Those who venerated Bush because he was a morally upright and strong evangelical-warrior-family man and revere Palin as a common-sense Christian hockey mom are similar in kind to those whose reaction to Obama is dominated by their view of him as an inspiring, kind, sophisticated, soothing and mature intellectual. These are personality types bolstered with sophisticated marketing techniques, not policies, governing approaches or ideologies. But for those looking for some emotional attachment to a leader, rather than policies they believe are right, personality attachments are far more important. They’re also far more potent. Loyalty grounded in admiration for character will inspire support regardless of policy, and will produce and sustain the fantasy that this is not a mere politician, but a person of deep importance to one’s life who — like a loved one or close friend or religious leader — must be protected and defended at all costs.

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Refusing a technology defines you

From Sander Duivestein’s “Penny Thoughts on the Technium” (The Technium: 1 December 2009):

I‘m interested in how people personally decide to refuse a technology. I’m interested in that process, because I think that will happen more and more as the number of technologies keep increasing. The only way we can sort our identity is by not using technology. We’re used to be that you define yourself by what you use now. You define yourself by what you don’t use. So I’m interested in that process.

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The Irish Church lies in creative – and evil – ways

From Patsy McGarry’s “Church ‘lied without lying’” (Irish Times: 26 November 2009):

One of the most fascinating discoveries in the Dublin Archdiocese report was that of the concept of “mental reservation” which allows clerics mislead people without believing they are lying.

According to the Commission of Investigation report, “mental reservation is a concept developed and much discussed over the centuries, which permits a church man knowingly to convey a misleading impression to another person without being guilty of lying”.

It gives an example. “John calls to the parish priest to make a complaint about the behaviour of one of his curates. The parish priest sees him coming but does not want to see him because he considers John to be a troublemaker. He sends another of his curates to answer the door. John asks the curate if the parish priest is in. The curate replies that he is not.”

The commission added: “This is clearly untrue but in the Church’s view it is not a lie because, when the curate told John that the parish priest was not in, he mentally reserved the words ‘…to you’.”

Cardinal Desmond Connell had explained the concept to the commission as follows:

“Well, the general teaching about mental reservation is that you are not permitted to tell a lie. On the other hand, you may be put in a position where you have to answer, and there may be circumstances in which you can use an ambiguous expression realising that the person who you are talking to will accept an untrue version of whatever it may be – permitting that to happen, not willing that it happened, that would be lying. It really is a matter of trying to deal with extraordinarily difficult matters that may arise in social relations where people may ask questions that you simply cannot answer. Everybody knows that this kind of thing is liable to happen. So mental reservation is, in a sense, a way of answering without lying.”

In Mr Madden’s case, emphasised he did not lie to the media about the use of diocesan funds for the compensation of clerical child sexual abuse victims.

[Cardinal Connell] explained to [Andrew] Madden [a sexual abuse victim, that] he had told journalists “that diocesan funds ARE (report’s emphasis) not used for such a purpose; that he had not said that diocesan funds WERE not used for such a purpose. By using the present tense he had not excluded the possibility that diocesan funds had been used for such purpose in the past. According to Mr Madden, Cardinal Connell considered that there was an enormous difference between the two.”

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Religion, God, history, morality

From Steve Paulson’s interview with Robert Wright, “God, He’s moody” (Salon: 24 June 2009):

Do you think religions share certain core principles?

Not many. People in the modern world, certainly in America, think of religion as being largely about prescribing moral behavior. But religion wasn’t originally about that at all. To judge by hunter-gatherer religions, religion was not fundamentally about morality before the invention of agriculture. It was trying to figure out why bad things happen and increasing the frequency with which good things happen. Why do you sometimes get earthquakes, storms, disease and get slaughtered? But then sometimes you get nice weather, abundant game and you get to do the slaughtering. Those were the religious questions in the beginning.

And bad things happened because the gods were against you or certain spirits had it out for you?

Yes, you had done something to offend a god or spirit. However, it was not originally a moral lapse. That’s an idea you see as societies get more complex. When you have a small group of hunter-gatherers, a robust moral system is not a big challenge. Everyone knows everybody, so it’s hard to conceal anything you steal. If you mess with somebody too much, there will be payback. Moral regulation is not a big problem in a simple society. But as society got more complex with the invention of agriculture and writing, morality did become a challenge. Religion filled that gap.

For people who claim that Israel was monotheistic from the get-go and its flirtations with polytheism were rare aberrations, it’s interesting that the Jerusalem temple, according to the Bible’s account, had all these other gods being worshiped in it. Asherah was in the temple. She seemed to be a consort or wife of Yahweh. And there were vessels devoted to Baal, the reviled Canaanite god. So Israel was fundamentally polytheistic at this point. Then King Josiah goes on a rampage as he tries to consolidate his own power by wiping out the other gods.

You make the point that the Quran is a different kind of sacred text than the Bible. It was probably written over the course of two decades, while the stories collected in the Bible were written over centuries. That’s why the Bible is such a diverse document.

We think of the Bible as a book, but in ancient times it would have been thought of as a library. There were books written by lots of different people, including a lot of cosmopolitan elites. You also see elements of Greek philosophy. The Quran is just one guy talking. In the Muslim view, he’s mediating the word of God. He’s not especially cosmopolitan. He is, according to Islamic tradition, illiterate. So it’s not surprising that the Quran didn’t have the intellectual diversity and, in some cases, the philosophical depth that you find in the Bible. I do think he was actually a very modern thinker. Muhammad’s argument for why you should be devoted exclusively to this one God is very modern.

Are you also saying we can be religious without believing in God?

By some definitions, yes. It’s hard to find a definition of religion that encompasses everything we call religion. The definition I like comes from William James. He said, “Religious belief consists of the belief that there is an unseen order and that our supreme good lies in harmoniously adjusting to that order.” In that sense, you can be religious without believing in God. In that sense, I’m religious. On the God question, I’m not sure.

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Some reasons why America hasn’t been attacked since 9/11

The World Trade Center after the 9/11 attacks
Image via Wikipedia

From Timothy Noah’s “Why No More 9/11s?: An interactive inquiry about why America hasn’t been attacked again” (Slate: 5 March 2009):

… I spent the Obama transition asking various terrorism experts why the dire predictions of a 9/11 sequel proved untrue and reviewing the literature on this question. The answers boiled down to eight prevailing theories whose implications range from fairly reassuring to deeply worrying.

I. The Terrorists-Are-Dumb Theory

“Acts of terrorism almost never appear to accomplish anything politically significant,” prominent game theorist Thomas C. Schelling observed nearly two decades ago. Max Abrahms, a pre-doctoral fellow at Stanford’s Center for International Security and Cooperation, reaffirmed that conclusion in a 2006 paper for International Security titled, “Why Terrorism Does Not Work.” Abrahms researched 28 groups designated “foreign terrorist organizations” by the U.S. State Department since 2001, identifying among them a total of 42 objectives. The groups achieved those objectives only 7 percent of the time, Abrahms concluded, and the key variable for success was whether they targeted civilians. Groups that attacked civilian targets more often than military ones “systematically failed to achieve their policy objectives.”

In a 2008 follow-up essay, “What Terrorists Really Want,” Abrahms explained that terrorist groups are typically incapable of maintaining a consistent set of strategic goals, much less achieving them. Then why do they become terrorists? To “develop strong affective ties with fellow terrorists.” It’s fraternal bonds they want, not territory, nor influence, nor even, in most cases, to affirm religious beliefs. If a terrorist group’s demands tend to sound improvised, that’s because they are improvised; what really matters to its members—even its leaders—is that they are a band of brothers. Marc Sageman, a forensic psychiatrist and former Central Intelligence Agency case officer in Afghanistan, collected the biographies of 400 terrorists who’d targeted the United States. He found that fully 88 percent became terrorists not because they wanted to change the world but because they had “friendship/family bonds to the jihad.” Among the 400, Sageman found only four who had “any hint of a [psychological] disorder,” a lower incidence than in the general population. Think the Elks, only more lethal. Cut off from al-Qaida’s top leadership, they are plenty dangerous, but not nearly as task-oriented as we imagine them to be.

II. The Near-Enemy Theory

Jihadis speak of the “near enemy” (apostate regimes in and around the Middle East) and the “far enemy” (the United States and the West generally). The man credited with coining these terms, Mohammed Abd al-Salam Faraj, did so largely to emphasize that it was much more important to attack the near enemy, a principle he upheld by organizing the 1981 assassination of Egyptian President Anwar Sadat. (The Egyptian government affirmed the same principle in executing Faraj.) In 1993, a militant Egyptian group called al-Gama’a al-Islamiyya (“the Islamic Group”), which had extensive ties to al-Qaida, broke with the “near enemy” strategy and bombed the World Trade Center. In 1996, al-Qaida followed suit and formally turned its attention to the far enemy. But according to Fawaz A. Gerges, an international affairs professor at Sarah Lawrence and author of The Far Enemy: Why Jihad Went Global, other jihadist groups around the world never really bought into this shift in priorities. Even al-Gama’a al-Islamiyya had by late 1999 declared a cease-fire, a move that outraged its incarcerated spiritual leader, Omar Abdel-Rahman (“the blind sheikh”) and caused the group to splinter. With the 9/11 attacks, Bin Laden hoped to rally jihadis outside al-Qaida’s orbit to join the battle against the far enemy. Instead, he scared them off.

III. The Melting-Pot Theory

In the absence of other evidence, we must conclude that inside the United States, homegrown, al-Qaida-inspired terrorist conspiracy-mongering seldom advances very far.

That record stands in stark contrast to that of the United Kingdom, which since 9/11 has incubated several very serious terrorism plots inspired or directed by al-Qaida. … Even when it isn’t linked directly to terrorism, Muslim radicalism seems more prevalent—and certainly more visible—inside the United Kingdom, and in Western Europe generally, than it is inside the United States.

Why the difference? Economics may be one reason. American Muslims are better-educated and wealthier than the average American. In Europe, they are poorer and less well-educated than the rest of the population—in Germany, only about 10 percent of the Turkish population attends college. The United States has assimilated Muslims into its society more successfully than Western Europe—and over a longer period. Arabs began migrating to the United States in great numbers during the second half of the 19th century. Western Europe’s Arab migration didn’t start until after World War II, when many arrived as guest workers. In Germany and France, a great many Muslims live in housing projects segregated from the rest of the population. In the United States, Muslims are dispersed more widely. An exception would be Detroit, which has a large Muslim community but not an impoverished one.

The relative dearth of Islamist radicalism in the United States is at least as much a function of American demographics as it is of American exceptionalism. Muslims simply loom smaller in the U.S. population than they do in the populations of many Western European countries. Muslims account for roughly 3 percent of the population in the United Kingdom, 4 percent in Germany, and 9 percent in France. In the United States, they’re closer to 1 percent and are spread over a much larger geographic area. As both immigrants and descendants of immigrants, Muslims are far outnumbered in the United States by Latinos. It’s quite different in Western Europe. Muslims represent the largest single immigrant group in France, Germany, Belgium, the Netherlands (where they constitute a majority of all immigrants), and the United Kingdom (where they constitute a plurality of all immigrants).

Somewhere between one-quarter to one-half of U.S. Muslims are African-American. Historically, American-born black Muslims have felt little kinship with Arab and foreign-born Muslims, and while al-Qaida has sought to recruit black Muslims, “there’s no sign” they’ve met with any success, according to Laurence. … Among foreign-born Muslims in the United States, nearly one-quarter are Shiite—many of them refugees from the 1979 Iranian revolution—and therefore harbor little sympathy for al-Qaida’s Sunni following. Europe’s Muslim population, by contrast, is overwhelmingly Sunni, hailing typically in France from Algeria and Morocco; in Germany from Turkey; and in the United Kingdom from Pakistan and the subcontinent.

All right, then. American Muslims are disinclined to commit acts of terror inside the United States. Why don’t American non-Muslims pick up the slack?

Actually, they do. In April 1995 Timothy McVeigh and Terry Nichols bombed a federal building in Oklahoma City, killing 168 people and injuring 500 more. In April 1996, Ted Kaczynski, the “Unabomber,” was arrested for killing three people and wounding 22 others. In July 1996, a former Army explosives expert named Eric Rudolph set off a bomb at the Olympics in Atlanta, killing one person and injuring 11; later, he set off bombs at two abortion clinics and a nightclub frequented by gay men and women, killing a security guard* and injuring 12 others. In September and October 2001, somebody sent anthrax spores to media outlets and government offices, killing five people. The FBI believes it was an Army scientist named Bruce Ivins who killed himself as the investigation closed in on him. These are just the incidents everybody’s heard of. The point is that domestic terrorism inside the United States is fairly routine. The FBI counted 24 terror incidents inside the United States between 2002 and 2005; all but one were committed by American citizens.

IV. The Burden-Of-Success Theory

In fact, the likelihood of nuclear terrorism isn’t that great. Mueller points out that Russian “suitcase bombs,” which figure prominently in discussions about “loose nukes,” were all built before 1991 and ceased being operable after three years. Enriched uranium is extremely difficult to acquire; over the past decade, Mueller argues, there were only 10 known thefts. The material stolen weighed a combined 16 pounds, which was nowhere near the amount needed to build a bomb. Once the uranium is acquired, building the weapon is simple in theory (anti-nuclear activist Howard Morland published a famous 1979 article about this in the Progressive) but quite difficult in practice, which is why entire countries have had to work decades to acquire the bomb, only sometimes meeting with success. (Plutonium, another fissile material, is sufficiently dangerous and difficult to transport that nonproliferation experts seldom discuss it.)

V. The Flypaper Theory

The 9/11 attacks led to a U.S. invasion of Afghanistan, whose Taliban regime was sheltering al-Qaida. That made sense. Then it led to a U.S. invasion of Iraq. That made no sense. The Bush administration claimed that Iraq’s Saddam Hussein had close ties to al-Qaida. This was based on:

a) allegations made by an American Enterprise Institute scholar named Laurie Mylroie, later discredited;

b) an al-Qaida captive’s confession under threat of torture to Egyptian authorities, later retracted;

c) a false report from Czech intelligence about a Prague meeting between the lead 9/11 hijacker, Mohamed Atta, and an Iraqi intelligence agent;

d) Defense Secretary Donald Rumsfeld’s zany complaint at a Sept. 12, 2001, White House meeting that “there aren’t any good targets in Afghanistan, and there are lots of good targets in Iraq”;

and

e) certain Oedipal preoccupations of President George W. Bush.

VI. The He-Kept-Us-Safe Theory

A White House fact sheet specifies six terror plots “prevented in the United States” on Bush’s watch:

  • an attempt to bomb fuel tanks at JFK airport,
  • a plot to blow up airliners bound for the East Coast,
  • a plan to destroy the tallest skyscraper in Los Angeles,
  • a plot by six al-Qaida-inspired individuals to kill soldiers at Fort Dix Army Base in New Jersey,
  • a plan to attack a Chicago-area shopping mall using grenades,
  • a plot to attack the Sears Tower in Chicago.

The Bush administration deserves at least some credit in each of these instances, but a few qualifications are in order. The most serious terror plot listed was the scheme to blow up airliners headed for the East Coast. That conspiracy, halted in its advanced stages, is why you aren’t allowed to carry liquids and gels onto a plane. As noted in “The Melting-Pot Theory,” it originated in the United Kingdom, which took the lead in the investigation. (The undercover agent who infiltrated the terror group was British.) We also learned in “The Melting-Pot Theory” that the plan to bring down the Sears Tower was termed by the Federal Bureau of Investigation’s deputy director “more aspirational than operational” and that the prosecution ended in a mistrial.

The JFK plot was unrelated to al-Qaida and so technically infeasible that the New York Times, the airport’s hometown newspaper, buried the story on Page A37. The attack on the Library Tower in Los Angeles was planned in October 2001 by 9/11’s architect, Khalid Sheikh Mohammed, who recruited volunteers from South Asia to fly a commercial jetliner into the building. But Michael Scheuer, a veteran al-Qaida expert who was working at the Central Intelligence Agency in 2002, when the arrests were made, told the Voice of America that he never heard about them, and a U.S. government official told the Los Angeles Times that the plot never approached the operational stage. Moreover, as the story of United Flight 93 demonstrated, the tactic of flying passenger planes into buildings—which depended on passengers not conceiving of that possibility—didn’t remain viable even through the morning of 9/11 (“Let’s roll”).

The Fort Dix plot was inspired by, but not directed by, al-Qaida. The five Muslim conspirators from New Jersey, convicted on conspiracy charges in December, watched jihadi videos. They were then foolish enough not only to make one of their own but to bring the tape to Circuit City for transfer to DVD. A teenage clerk tipped off the FBI, which infiltrated the group, sold them automatic weapons, and busted them. The attempted grenade attack on the CherryVale Mall in suburban Chicago was similarly inspired but not directed by al-Qaida. In this instance, the conspirators numbered only two, one of whom was an FBI informant. The other guy was arrested when an undercover FBI agent accepted his offer to trade two stereo speakers for four grenades and a gun. He is now serving a life sentence.

VIII. The Time-Space Theory

The RAND Corp. is headquartered in a blindingly white temple of reason a few blocks from the Pacific Ocean in Santa Monica, Calif. It was here—or rather, next door, in the boxy international-style offices it inhabited for half a century before moving four years ago into a new $100 million structure—that America’s Cold War nuclear strategy of “mutual assured destruction” was dreamed up. Also, the Internet. Created by the Air Force in 1948, the nonprofit RAND would “invent a whole new language in [its] quest for rationality,” Slate’s Fred Kaplan wrote in his 1983 book The Wizards of Armageddon.

RAND is the cradle of rational-choice theory, a rigorously utilitarian mode of thought with applications to virtually every field of social science. Under rational-choice theory, belief systems, historical circumstances, cultural influences, and other nonrational filigree must be removed from consideration in calculating the dynamics of human behavior. There exists only the rational and orderly pursuit of self-interest. It is the religion that governs RAND. …

Lakdawalla and RAND economist Claude Berrebi are co-authors of “How Does Terrorism Risk Vary Across Space and Time?” a 2007 paper.

One goal inherent in the 9/11 attacks was to do harm to the United States. In “The Terrorists-Are-Dumb Theory” and “The Melting-Pot Theory,” we reviewed the considerable harm that the furious U.S. response to 9/11 caused al-Qaida. But that response harmed the United States, too. Nearly 5,000 U.S. troops have died in Iraq and Afghanistan, and more than 15,000 have come home wounded. More than 90,000 Iraqi civilians have been killed and perhaps as many as 10,000 Afghan civilians; in Afghanistan, where fighting has intensified, more than 2,000 civilians died just in the past year. “In Muslim nations, the wars in Afghanistan and particularly Iraq have driven negative ratings [of the United States] nearly off the charts,” the Pew Global Attitudes Project reported in December. Gallup polls conducted between 2006 and 2008 found approval ratings for the U.S. government at 15 percent in the Middle East, 23 percent in Europe, and 34 percent in Asia. To be sure, civilian casualties have harmed al-Qaida’s standing, too, as I noted in “The Terrorists-Are-Dumb Theory.” But to whatever extent al-Qaida hoped to reduce the United States’ standing in the world, and especially in the Middle East: Mission accomplished.

Rational-choice theory is most at home with economics, and here the costs are more straightforward. In March 2008, the Nobel Prize-winning economist Joseph Stiglitz, and Linda Bilmes of Harvard’s Kennedy School of Government, put the Iraq war’s cost at $3 trillion. In October 2008, the Congressional Research Service calculated, more conservatively, an additional $107 billion for the Afghanistan war and another $28 billion for enhanced homeland security since 9/11. According to CRS, for every soldier the United States deploys in Iraq or Afghanistan, the taxpayer spends $390,000. Let me put that another way. Sending a single soldier to Iraq or Afghanistan costs the United States nearly as much as the estimated $500,000 it cost al-Qaida to conduct the entire 9/11 operation. Not a bad return on Bin Laden’s investment, Berrebi says. President Bush left office with a budget deficit of nearly $500 billion, and that’s before most of the deficit spending that most economists think will be required to avoid another Great Depression even begins.

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A beheading in Saudi Arabia

Judith Beheading Holofernes, Oil on canvas, 19...
Image via Wikipedia

From Adam St. Patrick’s “Chop Chop Square: Inside Saudi Arabia’s brutal justice system” (The Walrus: May 2009):

This is Saudi Arabia, one of the last places on earth where capital punishment is a public spectacle. Decapitation awaits murderers, but the death penalty also applies to many other crimes, such as armed robbery, rape, adultery, drug use and trafficking, and renouncing Islam. There’s a woman on death row now for witchcraft, and the charge is based partly on a man’s accusation that her spell made him impotent. Saudi Arabia executed some 1,750 convicts between 1985 and 2008, yet reliable information about the practice is scarce. In Riyadh, beheadings happen at 9 a.m. any given day of the week, and there is no advance notice. There is also no written penal code, so questions of illegality depend on the on-the-spot interpretations of police and judges.

… The Saudi interpretation of the Koran discourages all forms of evidence other than confessions and eyewitness accounts in capital trials, on the theory that doing otherwise would leave too much discretion to the judge. But at any time until the sword strikes, a victim’s family can pardon the condemned — usually for a cash settlement of at least two million riyals ($690,000 or so) from the convict or his family.

Many who live to recount their experience in the Saudi justice system report that police promised freedom in exchange for a confession — or tortured them to get one.

In Riyadh, beheadings take place in a downtown public square equipped with a drain the size of a pizza box in its centre. Expatriates call it Chop Chop Square. … The job is a coveted one, often passed from father to son. In a Lebanese TV clip now on YouTube, a Saudi executioner shows off his swords and describes his approach: “If the heart is compassionate, the hand fails.”

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Van Gogh on death

From Roger Ebert’s “Go gentle into that good night” (Roger Ebert’s Journal: 2 May 2009):

Van Gogh in Arles wrote this about death:

Looking at the stars always makes me dream, as simply as I dream over the black dots representing towns and villages on a map. Why? I ask myself, shouldn’t the shining dots of the sky be as accessible as the black dots on the map of France? Just as we take a train to get to Tarascon or Rouen, we take death to reach a star. We cannot get to a star while we are alive any more than we can take the train when we are dead. So to me it seems possible that cholera, tuberculosis and cancer are the celestial means of locomotion. Just as steamboats, buses and railways are the terrestrial means. To die quietly of old age, would be to go there on foot.

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Roger Ebert on death

From Roger Ebert’s “Go gentle into that good night” (Roger Ebert’s Journal: 2 May 2009):

What I expect will most probably happen [when I die] is that my body will fail, my mind will cease to function, and that will be that. My genes will not live on, because I have had no children. Perhaps I have been infertile. If I discover that somewhere along the way I conceived a child, let that child step forward and he or she will behold a happy man. Through my wife, I have had stepchildren and grandchildren, and I love them unconditionally, which is the only kind of love worth bothering with.

I am comforted by Richard Dawkins’ theory of memes. Those are mental units: thoughts, ideas, gestures, notions, songs, beliefs, rhymes, ideals, teachings, sayings, phrases, clichés, that move from mind to mind as genes move from body to body. After a lifetime of writing, teaching, broadcasting and happily torturing people with my jokes, I will leave behind more memes than many. They will all eventually die as well, but so it goes.

I drank for many years in a tavern that had a photograph of Brendan Behan on the wall, and under it this quotation, which I memorized:

I respect kindness in human beings first of all, and kindness to animals. I don’t respect the law; I have a total irreverence for anything connected with society except that which makes the roads safer, the beer stronger, the food cheaper and the old men and old women warmer in the winter and happier in the summer.

For 57 words, that does a pretty good job of summing it up. “Kindness” covers all of my political beliefs. No need to spell them out. Kindness is why I vote liberal and not conservative–but let’s not go there, not today. I believe that if, at the end of it all, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn’t always know this, and am happy I lived long enough to find it out.

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