Religion – Page 9 – artdiamondblog.com

Jefferson “Was Experimental and Had a Lot of Failures”

“In the vegetable garden at Monticello, his home in Virginia, Thomas Jefferson sowed seeds from around the world and shared them with farmers. He was not afraid of failure, which happened often.” Source of caption and photo: online version of the NYT article quoted and cited below.

Steven Johnson has written an intriguing argument that the intellectual foundation of the founding fathers was based as much on experimental science as on religion. The article quoted below provides a small bit of additional evidence in support of Johnson’s argument.

(p. D1) NEW gardeners smitten with the experience of growing their own food — amazed at the miracle of harvesting figs on a Brooklyn rooftop, horrified by the flea beetles devouring the eggplants — might be both inspired and comforted by the highs and lows recorded by Thomas Jefferson from the sun-baked terraces of his two-acre kitchen garden 200 years ago.

And they could learn a thing or two from the 19th-century techniques still being used at Monticello today.
“He was experimental and had a lot of failures,” Peter Hatch, the director of gardens and grounds, said on a recent afternoon, as we stood under a scorching sun in the terraced garden that took seven slaves three years to cut into the hill. “But Jefferson always believed that ‘the failure of one thing is repaired by the success of another.’ ”
After he left the White House in 1809 and moved to Monticello, his Palladian estate here, Jefferson grew 170 varieties of fruits and 330 varieties of vegetables and herbs, until his death in 1826.
As we walked along the geometric beds — many of them planted in an ancient Roman quincunx pattern — I made notes on the beautiful crops I had never grown. Sea kale, with its great, ruffled blue-green leaves, now full of little round seed pods. Egyptian onions, whose tall green stalks bore quirky hats of tiny seeds and wavy green sprouts. A pre-Columbian tomato called Purple Calabash, whose energetic vines would soon be trained up a cedar trellis made of posts cut from the woods.
“Purple Calabash is one of my favorites,” Mr. Hatch said. “It’s an acidic, al-(p. D7)most black tomato, with a convoluted, heavily lobed shape.”
Mr. Hatch, who has directed the restoration of the gardens here since 1979, has pored over Jefferson’s garden notes and correspondence. He has distilled that knowledge in “Thomas Jefferson’s Revolutionary Garden,” to be published by Yale University Press.

For the full story, see:
ANNE RAVER. “A Revolutionary With Seeds, Too.” The New York Times (Thurs., July 1, 2010): D1 & D7.
(Note: the online version of the article is dated June 30, 2010 and has the title “In the Garden; At Monticello, Jefferson’s Methods Endure.”)

Heretics to the Religion of Global Warming

Source of book image: online version of the WSJ review quoted and cited below.

(p. A19) Suppose for a minute–. . . –that global warming poses an imminent threat to the survival of our species. Suppose, too, that the best solution involves a helium balloon, several miles of garden hose and a harmless stream of sulfur dioxide being pumped into the upper atmosphere, all at a cost of a single F-22 fighter jet.

. . .

The hose-in-the-sky approach to global warming is the brainchild of Intellectual Ventures, a Bellevue, Wash.-based firm founded by former Microsoft Chief Technology Officer Nathan Myhrvold. The basic idea is to engineer effects similar to those of the 1991 mega-eruption of Mt. Pinatubo in the Philippines, which spewed so much sulfuric ash into the stratosphere that it cooled the earth by about one degree Fahrenheit for a couple of years.
Could it work? Mr. Myhrvold and his associates think it might, and they’re a smart bunch. Also smart are University of Chicago economist Steven Levitt and writer Stephen Dubner, whose delightful “SuperFreakonomics”–the sequel to their runaway 2005 bestseller “Freakonomics”–gives Myhrvold and Co. pride of place in their lengthy chapter on global warming. Not surprisingly, global warming fanatics are experiencing a Pinatubo-like eruption of their own.
. . .

. . . , Messrs. Levitt and Dubner show every sign of being careful researchers, going so far as to send chapter drafts to their interviewees for comment prior to publication. Nor are they global warming “deniers,” insofar as they acknowledge that temperatures have risen by 1.3 degrees Fahrenheit over the past century.
But when it comes to the religion of global warming–the First Commandment of which is Thou Shalt Not Call It A Religion–Messrs. Levitt and Dubner are grievous sinners. They point out that belching, flatulent cows are adding more greenhouse gases to the atmosphere than all SUVs combined. They note that sea levels will probably not rise much more than 18 inches by 2100, “less than the twice-daily tidal variation in most coastal locations.” They observe that “not only is carbon plainly not poisonous, but changes in carbon-dioxide levels don’t necessarily mirror human activity.” They quote Mr. Myhrvold as saying that Mr. Gore’s doomsday scenarios “don’t have any basis in physical reality in any reasonable time frame.”
More subversively, they suggest that climatologists, like everyone else, respond to incentives in a way that shapes their conclusions. “The economic reality of research funding, rather than a disinterested and uncoordinated scientific consensus, leads the [climate] models to approximately match one another.” In other words, the herd-of-independent-minds phenomenon happens to scientists too and isn’t the sole province of painters, politicians and news anchors

For the full commentary, see:
BRET STEPHENS. “Freaked Out Over SuperFreakonomics; Global warming might be solved with a helium balloon and a few miles of garden hose.” The Wall Street Journal (Tues., OCTOBER 27, 2009): A19.
(Note: ellipsis added.)

Dutch Were Too Busy Trading to Build a Church

“Print of New Amsterdam by Joost Hartgers, 1626.” Source of caption and image: online version of the WSJ article quoted and cited below.

(p. A15) The financial collapse of 2008 and the Great Recession have had, not surprisingly, a major adverse impact on the economy of the country’s financial center, New York City. There have been over 40,000 job losses in the financial community alone and both city and state budgets are deeply dependent on tax revenues from this one industry. There has been much talk that New York might take years to recover–if, indeed, it ever can.

But if one looks at the history of New York there is reason for much optimism. The city’s whole raison d’être since its earliest days explains why.
The Puritans in New England, the Quakers in Pennsylvania, and the Catholics in Maryland first and foremost came to what would be the United States to find the freedom to worship God as they saw fit. The Dutch–who invented many aspects of modern capitalism and became immensely rich in the process–came to Manhattan to make money. And they didn’t much care who else came to do the same. Indeed, they were so busy trading beaver pelts they didn’t even get around to building a church for 17 years.
Twenty years after the Dutch arrived, the settlement at the end of Manhattan had only about a thousand inhabitants. But it was already so cosmopolitan that a French priest heard no fewer than 18 languages being spoken on its streets.
. . .
Deep within the heart of this vast metropolis–like the child within the adult–there is still to be found that little hustly-bustly, live-and-let-live, let’s-make-a-deal Dutch village. And the creation of wealth is still the city’s dearest love.

For the full commentary, see:
JOHN STEELE GORDON. “Opinion; Don’t Bet Against New York; The financial crisis has been devastating, but the city has reinvented itself many times before..” The Wall Street Journal (Sat., Sept. 19, 2009): A15.
(Note: ellipsis added.)

“The Evidence of His Eyes Overturned 2,000 Years of Accepted Wisdom”

“. . ., the Italian astronomer shows the satellites of Jupiter to Venetian senators in this 1882 illustration.” Source of illustration and caption: online version of the WSJ article quoted and cited below.

(p. A9) A mathematician and experimental physicist, Galileo, however, immediately recognized that what he could see of Venus, Jupiter and the moon through his telescope offered crucial evidence that the sun, not Earth, was the center of our solar system. The evidence of his eyes overturned 2,000 years of accepted wisdom about cosmology in which philosophers had conceived the night sky as a system of crystalline spheres.

Moreover, Galileo quickly shared his observations with scientists throughout Europe by openly publishing his data.
“He wrought a change so fundamental for science and for humanity,” says Munich astronomer Pedro Russo, who is global coordinator of the International Year of Astronomy. “For the first time, we realized we were not the center of the universe.”
But his insistence on contradicting traditional cosmology led to his arrest and trial by the Roman Catholic Church. He was forced to recant his views and imprisoned for life. The Vatican did not formally admit that Galileo was correct until 1992. Now Vatican authorities are planning a statue in his honor.
During his life, Galileo is known to have built at least 100 telescopes, mostly as ornate presentation gifts for his patrons — the powerful Medici family of Florence. Only one is known to survive with its optics intact — the humble device now on show at the Franklin Institute.
“We assume it was personally used by Galileo,” says Paolo Galluzzi, director of the science museum in Florence, which loaned the telescope for the exhibit. “Only this one was found among his property at his death. We believe that this is one of the major tools of his work.”
. . .
“Science is fundamentally about establishing truth for yourself,” says Dr. Pompea in Arizona. “People can make observations, take data and establish for themselves the nature of the universe. They don’t have to take it from someone else or read it in a book.”
Like Galileo, “they can see it.”

For the full story, see:
ROBERT LEE HOTZ. “Galileo’s Discoveries, 400 Years Later, Still Open Eyes
Astronomer’s Telescope, on View Outside Italy for the First Time, Helped Expand Perceptions of the Universe.” The Wall Street Journal (Fri., APRIL 10, 2009): A9.
(Note: ellipsis added.)

“Galileo Galilei.” Source of image and caption: online version of the WSJ article quoted and cited above.

Penn Government Protects Us from “Little Old Ladies Baking Pies”

“After a state crackdown forbidding the sale of homemade pies, members of St. Cecilia Catholic Church in Rochester, Pa., proceeded with their annual Lenten fish fries anyway. The pie flap helped draw healthy crowds.” Source of photos and caption: online version of the WSJ article quoted and cited below.

(p. A1) ROCHESTER, Pa. — On the first Friday of Lent, an elderly female parishioner of St. Cecilia Catholic Church began unwrapping pies at the church. That’s when the trouble started.

A state inspector, there for an annual checkup on the church’s kitchen, spied the desserts. After it was determined that the pies were home-baked, the inspector decreed they couldn’t be sold.
“Everyone was devastated,” says Josie Reed, a 69-year-old former teacher known for her pumpkin and berry pies.
. . .

The disappearance of Mary Pratte’s coconut-cream pie, Louise Humbert’s raisin pie and (p. A10) Marge Murtha’s “farm apple” pie from the fish-fry fund-raisers sparked an uproar that spread far beyond the small parish.
. . .

(p. A10) The ruckus at St. Cecilia’s could lead to changes in Pennsylvania state law. State Sen. Elder Vogel Jr. has drafted legislation aimed at allowing nonprofits, including churches, to serve food prepared at home. That would cover fish fries held during Lent. “Once again, you’ve got the heavy hand of government coming in,” he says. “These ladies bake pies, out of the goodness of their hearts.”
Sen. Vogel, who sits on the state legislature’s agriculture committee, says state officials seem willing to change the law. “They have more work on their hands than going after little old ladies baking pies.”
The inspector’s warning to St. Cecilia’s carried no fine. But the inspector has raised some hackles by telling the women that the state would allow them to bake pies for sale in their own kitchens, if they paid $35 to have them inspected as well.
“Well, that’s just ridiculous,” says Ms. Humbert, 73, one of the parish bakers. She has been bringing raisin pies to the church for more than a decade and says she thought the women’s kitchens “are probably a lot cleaner than some restaurants,” but might not meet “nitpicky” requirements.
Ms. Pratte, 88, has been attending St. Cecilia’s since she was a girl. She missed a step and spent two and a half weeks in the hospital earlier this year. She said it would be “kind of hard” to get to the church to do any baking. “I’d rather just make them at home,” she says of her coconut-cream pies. Others say it’s difficult to bake good pies in a strange oven.
Thanks to the publicity caused by the crackdown, the St. Cecilia’s fish fries attracted more visitors than ever before.

For the full story, see:
KRIS MAHER. “Pennsylvania Pie Fight: State Cracks Down on Baked Goods; Inspector Nabs Homemade Desserts At St. Cecilia Church’s Lenten Fish Fry.” The Wall Street Journal (Fri., APRIL 10, 2009): A1 & A10.
(Note: ellipses added.)

The Conflict Between Science and Faith

Professor Krauss is a physicist at Arizona State University.

(p. A15) My practice as a scientist is atheistic. That is to say, when I set up an experiment I assume that no god, angel or devil is going to interfere with its course; and this assumption has been justified by such success as I have achieved in my professional career. I should therefore be intellectually dishonest if I were not also atheistic in the affairs of the world.

— J.B.S. Haldane

J.B.S. Haldane, an evolutionary biologist and a founder of population genetics, understood that science is by necessity an atheistic discipline. As Haldane so aptly described it, one cannot proceed with the process of scientific discovery if one assumes a “god, angel, or devil” will interfere with one’s experiments. God is, of necessity, irrelevant in science.
Faced with the remarkable success of science to explain the workings of the physical world, many, indeed probably most, scientists understandably react as Haldane did. Namely, they extrapolate the atheism of science to a more general atheism.
While such a leap may not be unimpeachable it is certainly rational, as Mr. McGinn pointed out at the World Science Festival. Though the scientific process may be compatible with the vague idea of some relaxed deity who merely established the universe and let it proceed from there, it is in fact rationally incompatible with the detailed tenets of most of the world’s organized religions. As Sam Harris recently wrote in a letter responding to the Nature editorial that called him an “atheist absolutist,” a “reconciliation between science and Christianity would mean squaring physics, chemistry, biology, and a basic understanding of probabilistic reasoning with a raft of patently ridiculous, Iron Age convictions.”

For the full commentary, see:

LAWRENCE M. KRAUSS. “OPINION: God and Science Don’t Mix; A scientist can be a believer. But professionally, at least, he can’t act like one.” The Wall Street Journal (Fri., JUNE 26, 2009): A15.
(Note: italics in original.)

If the Medici Had Not Intervened, Galileo “Would Have Been Killed”

(p. D7) The Franklin Institute and its aspiring blockbuster, “Galileo, the Medici & the Age of Astronomy,” are something of an odd couple — a circumstance explained, like so much else, by history.
. . .

Meanwhile, the exhibition leaves provocative questions — about the nexus of church and state, as well as science and faith — unanswered. If Galileo was still a court favorite, and science was so revered in Florence, why weren’t the powerful dukes able to prevent his 1633 trial, heresy conviction, and sentence of house arrest?
Galileo’s patrons did, in fact, intervene on his behalf, Filippo Camerota, vice director of the Institute and Museum for the History of Science and one of the exhibition curators, said in an interview. “If the Medici were not there,” Mr. Camerota said, “he would have been killed.” Good to know.

For the full commentary, see:
JULIA M. KLEIN. “Exhibition; What Galileo Saw.” Wall Street Journal (Tues., APRIL 28, 2009): D7.
(Note: ellipsis added.)

Bacon Died Experimenting and Hegel Died Contradicting Himself

(p. C32) The philosopher Francis Bacon, that great champion of the empirical method, died of his own philosophy: in an effort to observe the effects of refrigeration, on a freezing cold day he stuffed a chicken with snow and caught pneumonia.

As a philosopher dies, so he has lived and believed. And from the manner of his dying we can understand his thinking, or so the philosopher Simon Critchley seems to be saying in his cheekily titled “Book of Dead Philosophers.”
. . .
Mr. Critchley recounts that Voltaire, after decades of denouncing the Roman Catholic Church, announced on his deathbed that he wanted to die a Catholic. But the shocked parish priest kept asking him, “Do you believe in the divinity of Christ?” Voltaire begged, “In the name of God, Monsieur, don’t speak to me any more of that man and let me die in peace.”
Hegel, who, as much as any philosopher, Mr. Critchley says, saw philosophy as an abstraction, while he was dying of cholera, moaned, “Only one man ever understood me … and he didn’t understand me.”

For the full review, see:

DINITIA SMITH. “Books of The Times – Dying and Death: When You Sort It Out, What’s It All About, Diogenes?” The New York Times (Fri., January 30, 2009): C32.
(Note: ellipsis between paragraphs was added; ellipsis in Hegel quote was in original.)

The reference to Critchley’s book, is:
Critchley, Simon. The Book of Dead Philosophers. New York: Vintage Books, 2009.

God’s “Perverse Appetite for Burning Down the Buildings Erected in His Honor”

(p. 22) Humans had long recognized that lighting had a pro-(p. 23)pensity for striking the tallest landmarks in its vicinity, and so the exaggerated height of church steeples–not to mention their flammable wooden construction–presented a puzzling but undeniable reality: the Almighty seemed to have a perverse appetite for burning down the buildings erected in His honor.

Source:
Johnson, Steven. The Invention of Air: A Story of Science, Faith, Revolution, and the Birth of America. New York: Riverhead Books, 2008.

Steven Johnson’s The Invention of Air

Source of book image: http://stevenberlinjohnson.typepad.com/photos/uncategorized/2008/09/10/invention_final_81908.jpg

Steven Johnson’s The Ghost Map, about the determined entrepreneurial detective work that uncovered the cause of cholera, is one of my all-time favorite books, so I am now in the mode of reading everything else that Steven Johnson has written, or will write.
The most recent book, The Invention of Air, is not as spectacular as The Ghost Map, but is well-written on a thought-provoking topic. It focuses on Joseph Priestley’s role in the American Revolution. Priestley is best known as an early chemist, but Johnson paints him as a poly-math whose science was of a piece with his philosophy, politics and his religion.
Johnson’s broader point is that for many of the founding fathers, science was not a compartment of their lives, but part of the whole cloth (hey, it’s my blog, so I can mix as many metaphors as I want to).
And the neat bottom line is that Priestley’s method of science (and polity) is the same broadly empirical/experimental/entrepreneurial method that usually leads to truth and progress.
Along the way, Johnson makes many amusing and thought-provoking observations, such as the paragraphs devoted to his coffee-house theory of the enlightenment. (You see, coffee makes for clearer thinking than beer.)

The book:
Johnson, Steven. The Invention of Air: A Story of Science, Faith, Revolution, and the Birth of America. New York: Riverhead Books, 2008.