Archive for November, 2009

36 Arguments for the Existence of God

Tuesday, November 24th, 2009

Rebecca Newberger Goldstein is an interesting writer — a novelist and a philosopher with a PhD from Princeton and teaching gigs at one time or another at Barnard, Brandeis, and Harvard. She’s a former Guggenheim Fellow and MacArthur Fellow. (Plus, she’s married to Steven Pinker, the Harvard professor and best-selling author. I wonder what those two brainiacs talk about over morning coffee. The latest discoveries in cognitive psychology? The philosophical implications of insights from neurology on the problem of free will? Whose turn it is to do the dishes? But I digress.)

I enjoyed Goldstein’s novel The Mind-Body Problem when I read it a few years ago, and her other novels are on my reading list. Now she has a new novel coming out in January called 36 Arguments for the Existence of God. The title is a bit misleading — the novel is about a fictional psychologist, an atheist who studies religion, and finds his career unexpectedly boosted by the God wars.

Goldstein’s agent John Brockman has an intro and excerpt that make the book look worth reading. The most interesting part for me are the 36 arguments for the existence of God of the title, printed in full and followed by rebuttals. Although the novel presents these as the work of the protagonist, they’re the best condensation of the intellectual argument about the existence of God that I’ve seen.

I should add that I found Brockman’s introduction objectionable. As Richard Dawkins’ agent, he’s been on the front lines of the New Atheist movement.  It can get pretty ugly up there, fighting off the Creationists and the Intelligent Designers and a horde of opponents happy to consign you to hell. It’s tough work, and I’m glad somebody’s doing it.

But like a fundamentalist preacher castigating other denominations for theological impurity, Brockman reserves special scorn for those who are not quite atheist enough. He calls it the “I am an atheist, but” phenomenon, as in:

I am an atheist but… other people, not as smart as I am, require religion (a) to get through the day, (b) to create sustainable societies, (c) to have moral values, etc.

That stings a bit, since I’m also an “I’m an atheist, but.” In my case, though, the “but” isn’t a concern about the beliefs of stupid people. It’s about all those smart people who have thought just as long and hard about God as I have, and still believe. For me, the real question about religion isn’t, “How can anyone be that dumb?” It’s, “How can people be that smart, and still reach a conclusion that seems to fly in the face of all reason?” I’m still trying to figure that one out.

Little pink pill

Friday, November 20th, 2009

Ever since Pfizer began selling its blockbuster drug Viagra, pharmaceutical companies have been trying to find a female equivalent to the little blue pill — a “pink Viagra.” A drug called flibanserin just had some success in clinical trials, and could be on its way to regulatory approval. I wrote a piece on this for the Economist this week.

Flibanserin operates on serotonin and dopamine, and was first tested as an antidepressant. It didn’t work, but some women reported that their sexual desire had increased. Boehringer Ingelheim saw dollar signs.

The results of the trials are good, but not great — women on the drug reported having a single additional “satisfying sexual experience” per month compared to women on the placebo. Factor in the trouble and expense of having to take the drug every day continously to get the effect (as well as the risk of long-term side effects), and there’s a question of whether it’s worth it.

A bigger question is whether low sexual desire in women should even be considered a medical problem. Leonore Tiefer, a sex therapist and psychologist in New York, thinks that normal sexual response is being medicalized by a pharmaceutical industry intent on making money. Most of women’s sexual difficulties are caused by relationship problems, or emotional problems, or simply tiredness and stress, she says. Trying to cure those with a pill won’t work. And many women who don’t think they have a problem might be convinced that they do after being exposed to a Viagra-like ad campaign.

Tiefer was the driving force behind the New View Manifesto. An article she wrote on the issue a few years ago for PLOS Medicine is also well worth a read.

Canadian identity and the military

Friday, November 13th, 2009

Canada released its revised guide for new citizens last week. After reading newspaper reports I looked at it with some trepidation. It’s not quite as bad as I feared.

Discover Canada: The Rights and Responsibilities of Citizenship
is a booklet given out to people applying for citizenship. As much as anything, it’s intended to instill a sense of national identity in the roughly 240,000 new immigrants that Canada welcomes every year (a number that gives the country the highest immigration rate in the world).

That’s a tall order — especially since national identity is the great Canadian insecurity.

Molson had an ad few years ago in which a guy named Joe proclaimed his Canadianess. Although the “I Am Canadian” rant is intentionally overblown and self-mocking, the self-effacing Canadian public took to it as an ironic but genuine symbol of national pride.

The odd thing about the spot is that it spends a lot of time asserting what Canadians are not (“I’m not a lumberjack or a fur trader”), or directly opposes Canada against the US (“I have a Prime Minister, not a President,” “It’s pronounced ‘zed.’ Not ‘zee,’ ‘zed’!).

Without meaning to, the spot put a finger on the main difficulty of forging a positive Canadian identity — the proximity of the United States. When you’re right next door to the world’s largest economy and only remaining superpower, you’re bound to try to define yourself against it. But that’s not easy, since English-speaking Canada and the US share a common North American culture. The accent, the political and economic systems, and even the popular entertainment are similar.

One way of carving out an identity is to play up minor differences — making a big deal of saying “chesterfield” for “couch,” or “toque” for “hat”, for instance. But that’s not especially satisfying.

Another strategy is to stress British heritage. Canada is a constitutional monarchy, nominally ruled by the Queen of Canada (otherwise known as the Queen of England). Prince Charles is currently touring the country, and there’s a small but vocal group of self-identified monarchists who love the royals and defend the institution. Most Canadians, however, don’t seem to care. And if you’re already having an identity crisis, “former British colony” isn’t a lot of help.

So the writers of Discover Canada have their work cut out for them. What they’ve come up with is about as good as you would expect. The tone is self-congratulatory, but not belligerently so. The short history of Canada pays tribute to aboriginal people, recognizes the contributions of the French, but is especially heavy on the English heritage. There’s a run-down of how government works. To its credit, right up front is a strong statement that women and men are treated equally in Canada. Pride in cultural diversity is emphasized.

There are also pictures of the the great outdoors, kayaks, Mounties, the Canadarm, the maple leaf, hockey players — there’s even a short appreciation of the beaver, and what I can only take as a facetious reference to “this industrious rodent.”

The most disappointing aspect of the new guide is the heavy emphasis on Canadian military might and military history. There’s a lot about valorous service and national honor. There’s even what looks like a recruitment ad — military service “is a noble way to contribute to Canada and an excellent career choice.” The statement is followed immediately by the URL for the Canadian Forces website.

In the US this would be unremarkable. In Canada it’s part of a recent drift towards militarism and muscle-flexing. Some of that change might be inevitable for a country heavily involved in a foreign war. But part of it is the result of the ruling Conservative’s glorification of the military.

I think Canada still retains a sense of proportion about its military. Most of us see it as an unfortunate necessity, and respect the men and women who undertake a difficult duty. It will be a shame if Canada begins to see military might as a defining feature of itself.

Since I moved here 10 years ago, I’ve found Canada to be a refreshing alternative to the United States — a US with most of the crazy and stupid parts removed.

In fact, as a naturalized Canadian, I’d like to propose my own motto for the Canadian national identity: I’m not crazy, and I’m not stupid. I am Canadian.

The Vatican and the extraterrestrials

Thursday, November 12th, 2009

Congratulations to the Vatican for taking the question of extraterrestrial life seriously. The Pontifical Academy of Sciences and the Vatican Observatory just wrapped up a five-day conference on astrobiology, exploring the likelihood that there could be life elsewhere in the universe.

The Catholic Church deserves credit on two fronts — for overcoming the “giggle factor” that plagues this issue (thoughts of little green men, UFOs, alien abductions, ET phoning home, etc.). And for facing squarely a possibility that would pose a challenge to Christian theology.

As I explained in an article a few years ago, the idea of extraterrestrial intelligence isn’t ridiculous. In fact, given the sheer scale of the universe, other intelligent beings are almost certain to exist. Even in our own neighborhood (the Milky Way galaxy) there are probably hundreds or thousands of intelligent alien species. (Whether we’ll ever make contact with them is a much different question.)

But discovery of alien intelligence would give Christian theologians something to grapple with. The Christian gospel is extremely human-centric — Jesus came to redeem a sinful humanity through his death.  If aliens do exist, are they also fallen, or do they still exist in a state of grace, as Fr. Jose Funes, the Vatican’s chief astronomer, wondered last year. If aliens have sinned, did Jesus die for them too? Or did they have (or are they still waiting for) their own Christ?

Marc Kaufman at the Washington Post had a nice rundown of the issue a couple of days ago. And it might be worth reading the old James Blish novel, A Case of Conscience, that explores the issues in a science fiction context (the priests actually visit the alien planet, which clarifies things tremendously).

The East, the West, and the serotonin transporter gene

Friday, November 6th, 2009

People in collectivistic cultures, such as those in East Asia, tend to suffer much less anxiety and depression than people in the individualistic West. The surprising thing is that East Asians are also twice as likely as Westerners to possess a version of a serotonin transporter gene that in the West is associated with higher rates of anxiety and depression.

It seems that a collectivistic culture, in which individuals see themselves as highly interconnected with others, provides protection from anxiety and depression, possibly by creating a greater feeling of security and support.

Now Northwestern University researchers suggest that these different versions of the serotonin transporter gene might have co-evolved with the cultures in which they predominate — the different versions of the gene encouraged different types of culture to develop, and the culture reinforced the adaptive value of that particular version of the gene

Consider what it takes to live successfully in a collectivistic culture. People need to be sensitive to social pressures, and willing to work hard to fit in. The cognitive style associated with the version of the gene that can lead to depression (a focus on the negative, sensitivity to threat), might actually make people better at fitting into this kind of society.

In individualistic cultures, on the other hand, the version of the gene that predominates tends to make people more positive, more creative, and more apt to take risks — all adaptive behaviors in a culture that celebrates the individual.

Over time, people with the right version of the gene do better in their respective cultures (optimists do better in the West, socially sensitive people do better in the East). The version of the gene they carry is then more likely to be passed down, and people with the characteristics conferred by that version of the gene further drive the culture down the individualistic or collectivistic road.

Proceedings of the Royal Society B