Religion – Page 7 – artdiamondblog.com

Limited Choice Is Cost of Amish Community Closeness

(p. 230) . . . the cost of . . . closeness and dependency is limited choice. No education beyond eighth grade. Few career options for guys, none besides homemaker for girls. For the Amish and minimites, one’s fulfillment must blossom inside the traditional confines of a farmer, tradesman, or housewife. But not everyone is born to be a farmer. Not every human is ideally matched to the rhythms of horse and corn and seasons and the eternal close inspection of village conformity. Where in the Amish scheme of things is the support for a mathematical genius or a person who might spend all day composing new music?

Source:
Kelly, Kevin. What Technology Wants. New York: Viking Adult, 2010.
(Note: ellipses added.)

Amish “Are Big Boosters of Genetically Modified Corn”

(p. 222) The Amish use disposable diapers (why not?), chemical fertilizers, and pesticides, and they are big boosters of genetically modified corn. In Europe this corn is called Frankenfood. I asked a few of the Amish elders about that last one. Why do they plant GMOs? Well, they reply, corn is susceptible to the corn borer, which nibbles away at the bottom of the stem and occasionally topples the stalk. Modern 500-horsepower harvesters don’t notice this fall; they just suck up all the material and spit out the corn into a bin. The Amish harvest their corn semimanually. It’s cut by a chopper device and then pitched into a thresher. But if there are a lot of stalks that are broken, they have to be pitched by hand. That is a lot of very hard, sweaty work. So they plant Bt corn. This genetic mutant carries the genes of the corn borer’s enemy, Bacillus thuringiensis, which produces a toxin deadly to the corn borer. Fewer stalks are broken and the harvest can be aided with machines, so yields are up. One elder Amish man whose sons run his farm said he was too old to be pitching heavy, broken cornstalks, and he told his sons that he’d only help them with the harvest if they planted Bt corn. The alternative was to purchase expensive, modern harvesting equipment, which none of them wanted. So the technology of genetically modified crops allowed the Amish to continue using old, well-proven, debt-free equipment, which accomplished their main goal of keeping the family farm together. They did not use these words, but they made it clear that they considered genetically modified crops appropriate technology for family farms.

Source:
Kelly, Kevin. What Technology Wants. New York: Viking Adult, 2010.
(Note: italics in original.)

Amish Factory Uses Pneumatics in Place of Electricity

(p. 219) The Amish also make a distinction between technology they have at work and technology they have at home. I remember an early visit to an Amish man who ran a woodworking shop near Lancaster, Pennsylvania. . . .
. . .
(p. 220) While the rest of his large workshop lacked electricity beyond that naked bulb, it did not lack power machines. The place was vibrating with an ear-cracking racket of power sanders, power saws, power planers, power drills, and so on. Everywhere I turned there were bearded men covered in sawdust pushing wood through screaming machines. This was not a circle of Renaissance craftsman hand-tooling masterpieces. This was a small-time factory cranking out wooden furniture with machine power. But where was the power coming from? Not from windmills.
Amos took me around to the back where a huge SUV-sized diesel generator sat. It was massive. In addition to a gas engine there was a very large tank, which, I learned, stored compressed air. The diesel engine burned petroleum fuel to drive the compressor that filled the reservoir with pressure. From the tank, a series of high-pressure pipes snaked off toward every corner of the factory. A hard rubber flexible hose connected each tool to a pipe. The entire shop ran on compressed air. Every piece of machinery was running on pneumatic power. Amos even showed me a pneumatic switch, which he could flick like a light switch to turn on some paint-drying fans running on air.
The Amish call this pneumatic system “Amish electricity.” At first, pneumatics were devised for Amish workshops, but air power was seen as so useful that it migrated to Amish households. In fact, there is an entire cottage industry in retrofitting tools and appliances to run on Amish electricity. The retrofitters buy a heavy-duty blender, say, and yank out the electrical motor. They then substitute an air-powered motor of appropriate size, add pneumatic connectors, and bingo, your Amish mom now has a blender in her electricity-less kitchen. You can get a pneumatic sewing machine and a pneumatic washer/dryer (with propane heat). In a display of pure steam-punk (air-punk?) nerdiness, Amish hackers try to outdo one another in building pneumatic versions of electrified contraptions. Their mechanical skill is quite impressive, particularly since none went to school beyond the eighth grade. They (p. 221) love to show off their geekiest hacks. And every tinkerer I met claimed that pneumatics were superior to electrical devices because air was more powerful and durable, outlasting motors that burned out after a few years of hard labor. I don’t know if this claim of superiority is true or merely a justification, but it was a constant refrain.

Source:
Kelly, Kevin. What Technology Wants. New York: Viking Adult, 2010.
(Note: ellipses added.)

The Process of Picking a Pope

Source of book image: http://yalepress.yale.edu/yupbooks/images/full13/9780300115970.jpg

(p. C3) The popes appointed by the German Holy Roman Emperor Henry III in the early 11th century were . . . unconventional but . . . edifying. Determined to purge the corruptions of Rome, Henry personally appointed four outstanding popes, reformers to a man, all of them Germans. The greatest of them, St. Leo IX (1049-1054), arrived in Rome as a barefoot pilgrim and was the first pope to travel widely through Europe, stirring local bishops to tackle corruption and undertake renewal.

Henry III’s German popes ended the tradition that the Bishop of Rome had to be a local man, and medieval conclaves chose popes from the small but international College of Cardinals. Exceptions to this rule were seldom a success.
The most notorious case was St. Celestine V (1294), an 85-year-old hermit and visionary from Naples chosen in the hope that an “angelic Pope” would free the papacy from its financial and political entanglements. But the old man was hopelessly incompetent and easily swayed by forceful politicians. After only six months, he was badgered into resigning by Cardinal Benedetto Caetani, who succeeded him as Boniface VIII and promptly imprisoned him.
The experiment of electing a non-cardinal was tried again in 1378. After a run of seven French popes based in Avignon, the Roman mob demanded an Italian. Sixteen terrified cardinals obliged by electing Urban VI. A distinguished administrator as Archbishop of Bari, Urban VI was unhinged by his elevation. Aggressively paranoid, he alienated all supporters and appears to have murdered five of his cardinals. The French cardinals elected a rival pope, who returned to Avignon, starting a schism that would last a generation.

For the full commentary, see:
EAMON DUFFY. “When Picking A Pope Was A Perilous Affair.” The Wall Street Journal (Sat., February 16, 2013): C3.
(Note: ellipsis added.)
(Note: the online version of the commentary has the date February 15, 2013.)

Duffy’s related book, is:
Duffy, Eamon. Saints and Sinners: A History of the Popes. Third ed., Yale Nota Bene. New Haven, CT: Yale University Press, 2006.

Darwin’s Worry About Gradual Evolution of Eye

Darwin and others have worried about whether an eye could have evolved gradually. The issue is whether the earlier gradations leading up to the eye would have given any survival advantage. Matt Ridley’s column, quoted below, argues that Darwin need not have worried.

(p. C4) Davide Pisani and colleagues from the National University of Ireland have traced the ancestry of the three kinds of “opsin” protein that animals use, in combination with a pigment, to detect light.
. . .
. . . , the anatomy of eyes shows every gradation between simple light-sensitive spots and full cameras. The detailed genetic evidence of descent with modification from a single common ancestor further vindicates Darwin and has largely silenced the Intelligent Design movement’s use of the eye as a favored redoubt.
After the duplications that led to working opsin molecules, there seems to have been a long pause before complex eyes appeared.
The first lensed eyes that fossilized belonged to the trilobites which dominated the Cambrian oceans after 525 million years ago.

For the full commentary, see:
MATT RIDLEY. “MIND & MATTER; A Relief to Darwin: The Eyes Have It.” The New York Times (Tues., November 3, 2012): C4.
(Note: ellipses added.)
(Note: the online version of the commentary has the November 2, 2012.)

Williams Made Providence a Sanctuary for the Persecuted

Source of book image: http://d.gr-assets.com/books/1320716933l/11797348.jpg

I have not yet read Barry’s book on Roger Williams, but I did enjoy and learn from his earlier The Great Influenza book.

(p. 12) Williams struck overland, through snow and bitter cold, “wch I feele yet,” he reminisced later in life. He survived because he had help. “The ravens fed me in the wilderness,” he said, comparing himself to the scriptural prophets sustained by bird-borne morsels, though his “ravens” were Indians. With their assistance, he reached the upper bend of a bay that would be named for its inhabitants, the Narragansett. There, Williams bought land from its native proprietors and established a settlement he called Providence, to honor the divine assistance given to him and other Christians on their flights from persecution.
. . .
Next, Williams refused to take an oath of fidelity to Massachusetts, on the grounds that anything sworn in God’s name for worldly purposes was corrupt.
The authorities in Massachusetts were so outraged that having failed to arrest Williams, they tried to obliterate his new settlement. He went back to England to get a charter to protect his colony on his own terms: with a “hedge or wall of Separation between the Garden of the Church and the Wildernes of the world.” In several publications, he argued that the individual conscience should not — could not — be governed, let alone persecuted. If God was the ultimate punisher of sin, it was impious for humans to assume his authority. And it was “directly contrary to the nature of Christ Jesus . . . that throats of men should be torne out for his sake.”
Barry shows how controversial these beliefs were at the time, and in this way reinforces the standard image of Williams as an early proponent of liberty of conscience.

For the full review, see:
JOYCE E. CHAPLIN. “Errand in the Wilderness.” The New York Times Book Review (Sun., May 26, 2012): 12.
(Note: ellipsis between paragraphs was added; ellipsis internal to quotation was in original.)
(Note: the online version of the review has the date May 25, 2012 and has the title “Roger Williams: The Great Separationist.”)

The book being reviewed, is:
Barry, John M. Roger Williams and the Creation of the American Soul: Church, State, and the Birth of Liberty. New York: Viking Adult, 2012.

Econometric “Priests” Sell Their New “Gimmicks” as the “Latest Euphoria Drug”

The American Economic Association’s Journal of Economic Perspectives published a symposium focused on the thought-provoking views of the distinguished econometrician Edward Leamer.
I quote below some of Leamer’s comments in his own contribution to the symposium.

(p. 31) We economists trudge relentlessly toward Asymptopia, where data are unlimited and estimates are consistent, where the laws of large numbers apply perfectly and where the full intricacies of the economy are completely revealed. But it’s a frustrating journey, since, no matter how far we travel, Asymptopia remains infinitely far
away. Worst of all, when we feel pumped up with our progress, a tectonic shift can occur, like the Panic of 2008, making it seem as though our long journey has left us disappointingly close to the State of Complete Ignorance whence we began.

The pointlessness of much of our daily activity makes us receptive when the Priests of our tribe ring the bells and announce a shortened path to Asymptopia. (Remember the Cowles Foundation offering asymptotic properties of simultaneous equations estimates and structural parameters?) We may listen, but we don’t hear, when the Priests warn that the new direction is only for those with Faith, those with complete belief in the Assumptions of the Path. It often takes years down the Path, but sooner or later, someone articulates the concerns that gnaw away in each of (p. 32) us and asks if the Assumptions are valid. (T. C. Liu (1960) and Christopher Sims (1980) were the ones who proclaimed that the Cowles Emperor had no clothes.) Small seeds of doubt in each of us inevitably turn to despair and we abandon that direction and seek another.
Two of the latest products-to-end-all-suffering are nonparametric estimation and consistent standard errors, which promise results without assumptions, as if we were already in Asymptopia where data are so plentiful that no assumptions are needed. But like procedures that rely explicitly on assumptions, these new methods work well in the circumstances in which explicit or hidden assumptions hold tolerably well and poorly otherwise. By disguising the assumptions on which nonparametric methods and consistent standard errors rely, the purveyors of these methods have made it impossible to have an intelligible conversation about the circumstances in which their gimmicks do not work well and ought not to be used. As for me, I prefer to carry parameters on my journey so I know where I am and where I am going, not travel stoned on the latest euphoria drug.
This is a story of Tantalus, grasping for knowledge that remains always beyond reach. In Greek mythology Tantalus was favored among all mortals by being asked to dine with the gods. But he misbehaved–some say by trying to take divine food back to the mortals, some say by inviting the gods to a dinner for which Tantalus boiled his son and served him as the main dish. Whatever the etiquette faux pas, Tantalus was punished by being immersed up to his neck in water. When he bowed his head to drink, the water drained away, and when he stretched up to eat the fruit hanging above him, wind would blow it out of reach. It would be much healthier for all of us if we could accept our fate, recognize that perfect knowledge will be forever beyond our reach and find happiness with what we have. If we stopped grasping for the apple of Asymptopia, we would discover that our pool of Tantalus is full of small but enjoyable insights and wisdom.

For the full article, see:
Leamer, Edward E. “Tantalus on the Road to Asymptopia.” Journal of Economic Perspectives 24, no. 2 (Spring 2010): 31-46.

No Amount of Econometric Sophistication Will Substitute for Good Data

(p. 234) Using a powerful method due to Singh, we have established a relationship between God’s attitude toward man and the amount of prayer (p. 235) transmitted to God. The method presented here is applicable to a number of important problems. Provided conditional density (1) is assumed, we do not need to observe a variable to compute its conditional expectation with respect to another variable whose density can be estimated. For example, one can extend current empirical work in a variety of areas of economics to estimate the effect of income on happiness or the effect of income inequality on democracy. We conjecture that this powerful method can be extended to the more general case when X is not observed either.

For the full article, from which the above is quoted, see:
Heckman, James. “The Effect of Prayer on God’s Attitude toward Mankind.” Economic Inquiry 48, no. 1 (Jan. 2010): 234-35.

“Science Is Weakest in the Lands of Islam”

Source of book image: http://photo.goodreads.com/books/1327925578l/10379376.jpg

(p. 18) The upshot was, while the Greek works in particular were disappearing in Europe, they were being preserved in Arabic to be retranslated later into Latin for a rebirth of “lost” knowledge. This is one half of the point the author makes frequently in the text and, in boldface, as the book’s subtitle.

The other half is that contrary to some doubters, the Arab interest in learning extended well beyond translations: thinkers working alone or in observatories and houses of wisdom were conducting original research during “the world’s most impressive period of scholarship and learning since ancient Greece.” Accordingly, al-Khalili writes that al-Mamun stands as “the greatest patron of science in the cavalcade of Islamic rulers.”
Sometimes al-Khalili, like a lawyer who suspects a jury of unyielding skepticism, strains to give stature to the leading lights of Arabic science in the Middle Ages. But modern historians of science agree that more attention should be given to the Arab contribution to the preservation and expansion of knowledge at this critical period, and the author has done so in considerable detail and with rising passion.
But that was then, and al-Khalili is obligated to end on an inescapable but deflating note: science today is in a chronic state of neglect in the Arab world and the broader Islamic culture of more than one billion people. Al-Khalili spreads the blame widely, citing inadequate financing for research and education, sclerotic bureaucracies, religious conservatism, even an ingrained fear of science. The Pakistani physicist Abdus Salam, perhaps the greatest Muslim scientist of the last century, won a Nobel Prize in 1979 and did what he could to promote a scientific renaissance among his people, without success. “Of all civilizations on this planet, science is weakest in the lands of Islam,” Salam said in despair. “The dangers of this weakness cannot be overemphasized since the honorable survival of a society depends directly on its science and technology in the condition of the present age.”
By recounting Arabic science’s luminous past, al-Khalili says, he hopes to instill a sense of pride that will “propel the importance of scientific enquiry back to where it belongs: at the very heart of what defines a civilized and enlightened society.”

For the full review, see:
JOHN NOBLE WILFORD. “The Muslim Art of Science.” The New York Times Book Review (Sun., May 22, 2011): 18.
(Note: the online version of the review has the date May 20, 2011.)

The full reference for the book under review, is:
al-Khalili, Jim. The House of Wisdom: How Arabic Science Saved Ancient Knowledge and Gave Us the Renaissance. New York: The Penguin Press, 2010.

Upper Class “Have Lost the Confidence to Preach What They Practice”

Source of book image:
http://4.bp.blogspot.com/-K9jKNHD0vwE/Tzn4yKgEtII/AAAAAAAAC8Q/2wZqk1Hl1V4/s1600/murray-coming-apart.jpg

(p. 9) The problem, Murray argues, is not that members of the new upper class eat French cheese or vote for Barack Obama. It is that they have lost the confidence to preach what they practice, adopting instead a creed of “ecumenical niceness.” They work, marry and raise children, but they refuse to insist that the rest of the country do so, too. “The belief that being a good American involved behaving in certain kinds of ways, and that the nation itself relied upon a certain kind of people in order to succeed, had begun to fade and has not revived,” Murray writes.

For the full review, see:
NICHOLAS CONFESSORE. “Tramps Like Them; Charles Murray Argues that the White Working Class Is No Longer a Virtuous Silent Majority.” The New York Times Book Review (Sun., February 12, 2012): 9.
(Note: the online version of the review has the date February 10, 2012 and has the title “Tramps Like Them; Charles Murray Examines the White Working Class in ‘Coming Apart’.”)