Friday, March 18, 2005

Myopic Seeing-eye Dog

Adam Keiper's recent article, "Science and Congress," makes a convincing case for Congress to re-establish an office to access technological matters—something resembling the late Office of Technology Assessment (OTA).

After sweeping Congress in 1994, Republican lawmakers nullified the OTA. Keiper recounts a number of reasons the Republicans disliked this agency, but to my mind the most significant is its (perceived) liberal bias. Quasi-conservative Richard Nixon actually signed the law that brought OTA into existence in 1972, but the father of OTA was Connecticut Democrat Emilio Daddario. In the 1970's Congressmen on the OTA's governing board appointed their own staffers at the office, which compromised the agency's political independence. This problem became accute in 1977 when both Republicans and Democrats accused Senator Kennedy of making OTA into a personal sandbox. The second OTA director was liberal Republican (later Democrat) Russell Peterson. Peterson's brief but significant leadership was succeeded by former experimental physicist Jack Gibbons. In the mid to late 1980's, the OTA took fire for its negative assessments of anti-ballistic missile ("Star Wars") technology or SDI. Many Republicans came to believe, as Keiper says, "the agency used the mantle of 'scientific objectivity' and 'policy neutrality' to undermine conservative policy ideas and promote liberal ones."

Keiper points to Congress's woeful need for expert guidance in technological matters.

But there is a grave danger in this populist disparagement of expertise. When it comes to science and technology, most members of Congress, including many of those most deeply involved in the relevant policy fights, are dreadfully ignorant. They need serious and reliable advice and information, and the present structure of staff and support agencies is not sufficient to meet this need. To pretend that no such need exists is foolish; and to conclude, without trying, that a new advisory body would inevitably become an ideological nightmare is defeatist, and unworthy of a majority party that seeks to govern responsibly for years to come.

He minimizes the obvious danger of creating a liberal-leaning agency, which would undermine lawmakers' broader perspective (which includes the full range of human goods).

The Republican aversion to expert bureaucracies—the fear that a new agency will quickly fall into reflexive left-wing advocacy as so many old agencies have before it—is by no means unfounded. That has indeed been the pattern of the new departments, agencies, and bodies created by the federal government over the last several decades, perhaps including OTA.

Before I continue, let me note that my own narrow self-interest as a science-policy specialist would incline me to support his point of view. Even if I could not find employment with the new OTA, it would at least draw others out of the market and increase my "stock." That said here is that I think: creation of a new OTA is not playing with matches, but playing with cyanide.

It is undeniably important for lawmakers to receive expert advice on science and technology matters. Mr. Keiper is certainly right in warning against "populist disparagement of expertise"—this country is known for its anti-intellectualism. And this distrust encourages the elitism of intellectuals. Or rather this populist distrust and intellectual elitism are part of a vicious cycle of sociological dualism (a practical manifestation of philosophical dualism). Elites eschewing "common things" is as much responsible for distrust as any attitude on the other side (cf. Thomas Frank's What's the Matter with Kansas?).

But on the putative "defeatism" of expecting the worst from an advisory body, I respectfully beg to differ with Mr. Keiper. This is a simple acknowledgement of reality and no more defeatist than admitting that "all men are mortal." A successor to the OTA will inevitably gravitate toward the left, not only because it is "on the take" from the Nanny State.

But on top of that, Keiper's argument smacks into a main topic on this blog: most scientists are at best agnostic about moral issues. Qualities and purposes are not part of science or science education. Unless there is purpose in nature, any morality is "unnaturally imposed from without" or simply wishful thinking. As surely as night follows day, a randomly selected group of scientists will tilt decisively leftward on many critical issues, including life issues, especially when they stand in the way of research. Most scientists have no philosophical training to combat the notion that the world is an arbitrary agglomeration of matter, and that there are no "things" or units, that is substances, but only collections of atoms. If substance is illusory, then it makes no reasonable sense to speak of the transcendent dignity of the human person, because the concept "human person" is a delusional fantasy; only cultural inertia prevents such atrocities as human vivisection.

The difficulty of finding morally-trained scientists is precisely the reason that President Bush has had such a difficult time with some members of the Bioethics Council. That the Council depends largely on the genius of Leon Kass, and would quickly disintegrate without him, is a strong testimony to the rarity of scientists like him.

Yes, Congress has limited vision in technological matters and needs a seeing-eye dog. But the only thing worse than going without a seeing-eye dog is having one that's untrustworthy: without a dog, one at least knows one's blindness.


Adam Keiper, "Science and Congress," The New Atlantis (Fall 2004/Winter 2005), 19-50.

Thursday, March 17, 2005

"Parts is parts"?

The title for this post comes from an old Wendy's advertisement poking fun at McDonald's. A man walks into fast-food restaurant and asks the kid behind the counter what is in the chicken nuggets.
Kid Parts.
Man What kind of parts?
Kid Parts is parts.
(Thanks to Orlando Sentinel)

We've been considering the modern misunderstanding of nature as the purely passive recipient of human molding. Nature in this conception is inherently chaotic and can develop only through an artificial order imposed from without.

In contrast, the older conception sees nature as possessing an inner organization. Natural things develop according to this inner organization. We as rational creatures can understand and work with this inner principle, but not entirely remake it. Moreover, this inner principle gives more complex creatures an inner unity or wholeness that the existence of the individual parts presuppose.

Touchstone featured an excellent article a while back called "Our Food from God: Factory Farms & the Culture of Death" by Christopher Killheffer. It's an excellent argument based on Scripture and Tradition against the modern industrial farm in which animals are treated as machines. More to the point of this blog is the argument from the nature of each creature.

The premise of the industrial system is that an animal is not an animal, but a “bio-machine” or a commodity, something whose needs are not defined by its created nature but by the standards of mass production efficiency. The problem with this system is not that it denies to animals the personal liberties and rights proper only to human beings. The problem with this system is that it denies to animals the necessities of proper animal existence, which of course are quite modest: some space in which to move, some earth to scratch or root around in, natural daylight, natural food, some straw or other bedding.

Chicken-bot The industrial system of raising animals is not disordered because it kills chickens; it is disordered because it first, from the very start of their lives, deprives chickens of their chicken-ness....

Rather than seeking to cooperate with the Creator in recognizing the distinctness of his creatures and stewarding them according to their specific natures, it seeks to transform their natures into a single pattern determined entirely by industrial efficiency. The warning of the Church echoes now as a condemnation: “Man must therefore respect the particular goodness of every creature, to avoid any disordered use of things which would be in contempt of the Creator.” [CCC 339] The factory farm’s torment and distortion of animals is nothing less than contempt for the God who created them.

No creature is merely the plastic recipient of human desires, but has an integrity and inner dynamic given by its Creator. Despite our dominance of the planet, we humans have not created anything. We merely shape and reassemble what God has created. Even the animals we have domesticated express something of God, and demand respect, not in their own right, but as part of the created order.
What is the Meatrix?

Check out this animated short: The Meatrix

Many of the groups who advocate for "animal rights" are rather extreme. I can't vouch for the group that produced this short. Nevertheless I found it entertaining and informative.


Christopher Killheffer, "Our Food from God: Factory Farms & the Culture of Death" Touchstone (March, 2002).

Wednesday, March 16, 2005

Summers' Furies

Surprise, surprise. Contrary to the conventional expectation expressed here two days ago, the Aardvark U faculty voted against President Lawrence Summers yesterday (thanks to Justin Torres of The Fact Is):

Voting by secret ballot in a Faculty meeting at the Loeb Drama Center, 218 faculty members affirmed a motion put on the docket by Professor of Anthropology and of African and African American Studies J. Lorand Matory ’82, stating that “the Faculty lacks confidence in the leadership of Lawrence H. Summers.” One hundred eighty-five voted against and 18 abstained from the motion, which was tantamount to a vote of no confidence. (The Crimson, March 16, 2005)

So, 218-185-18. How these numbers compare to the unscientific poll results published in the Crimson February 22:

 Mar 15 VoteFeb 22 Poll
Yay21852%38%
Nay18544%50%
Abs184.3%12%

Yay = No confidence
Nay = Confidence
Abs = Abstain/No opinion

The no-confidence vote actually matches more closely the poll's findings of the disapproval of Summers' leadership: 52%-40%-8%.


I must apologize for the rough nature of my recent posts. Unfortunately my new workplace has blocked the site for creating and editing posts (not to mention that I have work to do now!), so I can't futz around interminably with the details as I did before.

Wholes and Parts

Why can't I construct a sentient machine? What is it that separates a human being from a mere mechanism?

Several months ago I considered this very interesting question with a philosophy professor. If you'll bear with my waning memory, I'll summarize the discussion and continue with some of my later realizations.

As usual, I took the devil's advocate role. I maintained that it was possible to construct a human; my "trump card" was the concept of the Star Trek transporter. I assumed that as on the Enterprise it should be possible to pull a person's atoms apart and reassemble them in a remote location. Likewise it should be possible to store that "image" of the person in the transporter and make duplicate people. One could even tweak the image and make "new" people. For that matter, one could make two new people, say, in the middle of a philosophical debate about the impossibility of making new people.

We ended our lunch without converging on any unique conclusion, though I thought I had the better of the discussion.

My argument depended on the possibility of a transporter-type device. But what if it weren't possible? It occurred me that the quantum mechanical Heisenburg uncertainty principle (HUP) would make such a thing impossible in principle. In a future post, I'll consider more fully the relationship between quantum mechanics and holism, but for the present purpose, it will suffice for you to know the HUP says that on a microscopic scale, it is impossible to measure the position and velocity of a particle with infinite precision at the same time. (To be more exact, the HUP says that the product of uncertainty in position and uncertainty in momentum must be more than a very small number known as Plank's constant.)

Pursing the obvious, I turned to The Physics of Star Trek. Chapter five of this book consists of very clear explanations of the myriad difficulties in building a working transporter device. Among these is the HUP that I've just mentioned (pp. 79-81).

You may know the author, Lawrence M. Krauss, from the news. He is a physicist at Case Western who testified before the Ohio State Board of Education to exclude the teaching of any theory but Darwinism in public schools. The irony is that the Darwinian worldview is precisely the sort of materialism that Krauss's discussion of the HUP helps to diffuse.

Reductionism

In the past few weeks, I came across Richard Hassing's very good article "Animals Versus the Laws of Inertia," in which he describes the philosophical assumption implicit in my counter-argument:

[R]eductionism, ...the presupposition that, regardless of technical details, physics has simply shown that parts are always prior to wholes.

Interestingly Hassing's paper contrasts the law of inertia as formulated by Descartes with that of Newton. He finds that Descartes's version requires reductionism, while Newton's is "causally neutral" and perfectly "compatible with irreducibly internal, or holistic causes of motion" because of Newton's addition of his third law (action-reaction).

An holistic (I prefer "integral") view puts the whole before the parts of which it is composed. The parts of, for example, a dog, are only what they are in terms of the whole they compose. Aristotle says, "[parts] cannot exist if separated from the whole; for it is a finger of an animal not in any manner whatsoever, since it is equivocally called 'a finger' if it is dead" (Metaphysics 7.10, 1035b23-25). In other words your finger is not really a finger unless it is a living part of the rest of you. For an organism, the whole is prior to the parts.

In contrast, a machine part is the same whether incorporated into a larger mechanism or not. An automotive fan belt is essentially the same inside the car as on the store shelf. For machines, the parts are prior to the whole.

But (to return to our original topic) what does this have to do with putting together a human being? Why can't one create a person by assembling parts?

All organisms, including human beings, grow from a very small origin (seed, embryo, etc.).** The whole gradually accumulates bits of matter that it incorporates into itself by forming them into its constituent parts. There is some sort of principle within the nascent organism that organizes the matter and must therefore exist (in some sense) before the organism. The perenniel philosophical term for this inner principle that makes a thing what it is is substantial form.

So the whole comes before the parts, not just in our reason but also in time. There is a wholness about humans that no machine possesses. Assembling parts into a "thinking" machine is conceivable, but it would seem that those parts would lack the intrinsic inter-relation to work together in the integrated wholeness of a person.


** The universe also grew from a very small size, though I doubt it could be called an organism, except metaphorically.

Lawrence M. Krauss, The Physics of Star Trek (New York: Basic Books, 1995).

R.F. Hassing, "Animals Versus the Laws of Inertia," Review of Metaphysics 46 (September 1992): 29-61.

Tuesday, March 15, 2005

Templeton to Townes

Perhaps you've already seen that Charles Townes won the Templeton Prize. I'll have to look more into his ideas. From the LA Times news article, it sounds like he has some good things to say.

The co-inventor of the laser, Townes, 89, said no greater question faced humankind than discovering the purpose and meaning of life — and why there was something rather than nothing in the cosmos.

"If you look at what religion is all about, it's trying to understand the purpose and meaning of our universe," he said in a telephone interview from New York this week. "Science tries to understand function and structures. If there is any meaning, structure will have a lot to do with any meaning. In the long run they must come together."

Townes said that it was "extremely unlikely" that the laws of physics that led to life on Earth were accidental.

...

In 1964, while a professor at Columbia University, Townes delivered a talk at Riverside Church in New York that became the basis for an article, "The Convergence of Science and Religion," which put him at odds with some [other] scientists.

From Beliefnet:
He said he regrets that there are still scientists who are as "rigidly fundamentalist" as some religionists. Scientists, he said, must be mindful that "no scientific results are fully provable -- they are based on reasonable assumptions, and we have to recognize that."

I'll need to read "The Convergence of Science and Religion," more carefully, but the concluding paragraph is promising:

Finally, if science and religion are so broadly similar, and not arbitrarily limited in their domains, they should at some time clearly converge. I believe this confluence is inevitable. For both represent man’s efforts to understand his universe and must ultimately be dealing with the same substance. As we understand more in each realm, the two must grow together. Perhaps by the time this convergence occurs, science will have been through a number of revolutions as striking as those which have occurred in the last century, and taken on a character not readily recognizable by scientists of today. Perhaps our religious understanding will have also seen progress and challenge. But converge they must, and through this should come new strength for both.

Bravo.


From science and heaven to the science of the heavens....

This story is not exactly on-topic for this blog, but it is interesting nontheless: President Bush has broken a regrettable precedent by nominating an actual science Ph.D. to be NASA Administrator. Michael D. Griffin is currently head of the space department at the Johns Hopkins University Applied Physics Laboratory in Laurel, Md. The NY Times article included a couple of remarkable comments:

A native of Aberdeen, Md., Dr. Griffin earned a B.A. in physics from Johns Hopkins University and a Ph.D. in aerospace engineering from the University of Maryland. He also holds five [!] master's degrees.

In April 2004, Dr. Griffin took his current post as head of the space department at the Hopkins Applied Physics Laboratory, where he had worked in the early 1980's. In 1986, he joined the Pentagon's "Star Wars" program, which was aimed at developing a missile defense shield.

Dr. Griffin worked at NASA from 1991 to 1994 before moving on to posts in private industry, going to Orbital Science Corporation in Dulles, Va. He also worked for Computer Science Corporation in El Segundo, Calif.

...

Dr. Howard E. McCurdy, a professor in the department of public administration at American University, said that the appointment of Dr. Griffin was a shot across the bow of companies like Boeing and Lockheed that have received the lion's share of space work. "His nomination signals that it's more wide open than that, that there may be new players," Dr. McCurdy said.

Sounds like a good man. NASA suffers from grave problems, most notably its subjection to conflicting political pressures. It will be interesting to see what Griffin can do.

Monday, March 14, 2005

The Essential Difference

The Crimson reports that Harvard President Lawrence H. Summers faces a no-confidence vote tomorrow. In case you haven't been following the news, Summers is alleged to have made some controversial claims on January 14:

Summers says the reason there are so few women in top positions in science and engineering is because women are less capable than their male colleagues. There's a "different availability of aptitude at the high end," he said, in now-famous remarks at a conference on "Diversifying the Science and Engineering Workforce" in January. (Sarah Finnie Robinson)
That's what feminists claim. When one actually reads what the man said and evaluates it objectively, it's clear that he is being taken out of context. But to my mind what's more interesting than what he said, is the reaction to it ("she said").

As a recent poll shows, though 52 percent of the Aardvark-U faculty disapprove of his leadership of the University, only 32 percent think he should resign, so Summers will likely survive this vote. The fact that there is a controversy two months later is instructive.

As for most things egoists like liberals say, the protesters' histeria actually reveals more about them than about Summers.

The outburst by feminist professors simply confirms the stereotype that not only are they too emotional to handle intellectual or scientific debate, but that they seek to forbid any research that might produce facts they don't want the public to know.

When MIT Professor Nancy Hopkins rushed from the room, claiming her "heart was pounding" and her "breath was shallow," she reminded us of Miss Pittipat Hamilton in "Gone With the Wind" calling for her smelling salts before she swooned. (Phyllis Schlafly)

Academia has made throwing trantrums a lucrative business. Steve Sailer's blog featured surprising documentation of how "Academic feminism is a financial scam that works to line the pockets of its proponents. Sailer's article in The American Conservative documented how chief protester Nancy Hopkins has benefited by playing the "gender card."

Is there in fact nothing within the horizon of meaningful human activities but "men's work"? Has it never occured to feminists that perhaps women have something better to do with their time than play games with equations and gadgets?

The lamentable fact is that for modern, Western society, the ideal human being is James Bond. His life is girls, gadgets, and guns. He has no lasting ties. His sexual conquests are conveniently neutralized by the end of the film. Feminists expect women to live "up" to this standard.

Such views would have been impossible in ages past when the very existence of a community depended on the renewal of its members. Our spoiled society has lost sight of the fact that human beings don't grow on trees and they aren't born as full-grown adults (despite what Enlightenment philosophers would have us believe). We are born as defenseless infants, needing patient nurturing for decades before we are ready to replace our aging predecessors in society.

Which would more harm civilization: a decade without mathematicians or a decade without mothers? Before you answer, consider which you'd rather be absent from the world the first five years of your life.

Could it be that women are actually doing something far more important when they follow their natural calling to raise children and maintain a home?

Scientific evidence points to the fact that men and women are inherently different. Men are much better with spatial relations and visual data. Women are much better with interpersonal relations and aural data.

But research shows that many other intriguing differences are observable from birth: Female babies are more attracted to and interested in faces; boy babies prefer the movements of a mobile hanging above their cribs; little girls, in general, tend to be shy; little boys are hard-wired to be more aggressive.

Ask a girl in kindergarten to draw a picture and she'll draw three smiling people and use several crayons to color in their hair, eyes and skin tone. A boy will use one black crayon to scribble a line that shows, he says, a rocket crashing into earth.

The differences continue as children grow. Girls hear better than boys; so, when a teen-age girl complains that her father is always yelling at her, that may be the way she genuinely perceives his loud voice. (Myna Blynth)

(I've listed a number of resources below, including articles from that ever-vigilant enforcer of political correctness, the New York Times.) Does difference always imply a division of superior/inferior? The ideology of "diversity" would tell us that differences are inherently good and reflect no higher or lower value. The respective skills sets complement each other. Can you imagine a world with only men? (Imagine a planet populated by Homer Simpson and the other denizens of Moe's Bar.)

But in the PC hierarchy of goods, "diversity" is trumped by Marxist power philosophy. (Yes, I know "hierarchy" and "goods" are patriarchal concepts, but like so many liberals, feminists manage to believe what they claim to reject...with a fury.)

Feminists refuse to look at the actual scientific data that women and men have different and complimentary skills, and they refuse to admit the tremendous value of women's traditional roles. Bigotry like this is what the modern university is actually about.

One of the major intellectual crimes of the modern academy is "essentialism," that is to say, believing that the world outside our minds has a reality independent of our desires. Perhaps it was because Immanuel Kant wrote so systematically, yet so incomprehensibly that his ideas continue to fascinate intellectuals today. According to Kant, we cannot really know the world around us. The essences of things originate in our minds. Kant, among his many errors, confuses the order we come to know things with the order in which they actually exist.

(If reality is the product of my mind, I must be a masochist.)

Thinking like Kant's is behind science education's disorder. All over the country (if not the world) the first step of the "scientific method" is taught as "hypothesis," as if our thinking about the world comes before what's actually out there in the world. If we what to be truly honest, we need to observe the world before formulating any ideas about it. The opposite is called prejudice.

We men and women need to "accept who we are before arguing about what we should be" (Anne Moir and David Jessel).


Phyllis Schlafly, "Feminists Find No Solace in Science that Disagrees with Them," Human Events (March 8, 2005).

William C. Marra, "Summers To Face No Confidence Vote," The Crimson (March 9, 2005).

Sarah Finnie Robinson, "Let's change this equation" Boston Herald (March 12, 2005).

Jon McKay, "Point: Larry Summers: Summers' Hypothesis Taken Out Of Context" The Docket (March 8, 2005).

Steve Sailer, "The Education of Larry Summers," The American Conservative, (February 28, 2005)

Myrna Blynth, "Nature Matters," New York Post (March 13, 2005).

Anne Moir and David Jessel, Brain Sex : The Real Difference Between Men and Women (Delta, 1992).


Documentation of Inherent Brain Differences Between the Sexes

I'm sure there are more up-to-date resources out there, but this is what I have on hand.

"Brain studies point to differences between the sexes." New York Times, February 28, 1995, pp. C1, C7

Shaywitz, et al. "Sex differences in the functional organization of the brain for language," Nature, February 16, 1995, pp. 607-9.

Rugg, Michael, "La difference vive," Nature, February 16, 1995, pp. 561-2.

Angier, Natalie, "Sexual Identity Not Pliable After All, Report Says", New York Times, March 14, 1997, pp. A1,A18.

Friday, March 11, 2005

Summer Conference, July 28-30

I just started an internship on the Hill, so I'm a little short of freetime. I'm still hoping to keep up something approximating daily posts, but we'll see how it works out.

Just wanted to advertise the summer conference of the Institute for Advanced Physics, July 28-30 in South Bend, Indiana. Last year's conference was small, but delightfully spirited and highly educational. Speakers include Dr. Anthony Rizzi, Fr. Benedict Ashley, and Dr. Ralph McInerny.

The Official IAP Rocket Launch

It's a members-only conference, so if you want to attend, you have to join the IAP before the month of July—and this involves a little testing. See the IAP homepage for details. Should be very worthwhile.