June 27th 2009

Election won’t change Iran

Lila Ghobady has written a powerful statement about the Iranian elections, and why the country won’t change no matter who was elected.

Why didn’t I vote in the latest elections for the president of the country of my birth, Iran? Because no matter who is the president of Iran, they would stone me!lila7

As an Iranian woman, I require big changes in order to convince myself that a change in president would mean an improvement of my basic rights as human being inside Iran.

I was among many Iranians who decided not to vote in the recent [s]election. We boycotted the sham election in my motherland and have not been surprised by the results publicized by the mainstream media, both in Iran and elsewhere. This puppet regime has never considered the people’s wishes and has always acted in the interests of the few who are in charge of the prison called Iran. Cheating, lying and hypocrisy are the specialties of the religious demagogues that maintain the farce that Iran is a democratic state.

A quick look at Mousavi’s political biography reveals him to be a fanatic Khomeini supporter and a fanatic hard-liner similar to Ahmadinejad and others in control of the Islamic regime. His reign as Prime Minister was one of the darkest times in the history of Iran’s Islamic regime in terms of censorship and human rights violations. He is also backed up by the Rafsanjani mafia family, who have stolen oil money for their own family interests while 70% of the population lives in poverty. So ingrained as he is in a system of corruption and exploitation, that how could anyone believe that Mousavi genuinely wants reform?

Please click over and read the full article. Lila makes a compelling argument that Iran will remain unchanged no matter who prevails in the elections.

Lila Ghobady is an exiled Iranian writer-journalist and filmmaker living in Canada since 2002. She has been involved with human rights since working as a journalis in Iran and has continued her work in Canada when she arrived as a refugee. She has worked as a Producer and associate Director of internationally-praised underground films along fellow exiled filmmaker Moslem Mansouri before leaving Iran. Her recent film Forbidden Sun Dance has been well-received in several countries. As a journalist, she received the title of BlogHer of the Week for her Review piece on Slumdog Millionaire in March 2009. Lila has received her Master’s degree in Canadian/women studies from Carleton University in Ottawa.

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June 24th 2009

The Left’s Limbaugh

Keith Olbermann:

While I tend to agree with many of your opinions, you come off as mean spirited, as if your desire was to become the Limbaugh of the left. I don’t respect Rush’s rudeness and egotism, his shallow intelligence and tendency to foam at the mouth while pontificating. I dislike his style, and because of that I spare myself the agony of listening to him any more often than absolutely necessary.

Speaking of Limbaugh, Keith, may I add that I see far too much of him watching your show. If the man is as easily dismissed as intelligent opposition as you almost nightly contend, and I agree his can be, why continue to give him additional exposure on your program? The less exposure he gets the better. Let him talk, but don’t make those of us who tune in to hear you have to listen to so much of him.

OK, enough about him.

Keith, I feel your frustration. I share it. But I try not to feed it.

No matter how well you can defend your opinions, when you show more interest in humiliating the opposition than informing me of the facts I get uncomfortable. I’ve never liked bullies, even after I reached an age where they no longer bothered me personally (30-something). I don’t like smart bullies. I don’t like bullies of any stripe. And you, sir, are a bully.

Maddow and Stewart seem to be able to bring me the same information you do without the uncomfortableness. They use satire and humor to expose the same silliness that appears to giving you a near heart attack. They make me think about issues, you want an emotional reaction. That’s one of the many things I dislike about religion, it thrives on emotion. I’m not unemotional, but I certainly try to balance my emotions with thoughtful consideration.

By the way, none of you conduct an interview as well as Charlie Rose or James Lipton.keith_olbermann

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June 16th 2009

Iran’s all a-Twitter

Just read Clay Shirky’s perspective on the election turmoil in Iran. It’s hardly surprising he’d focus on the technological aspect.

“… this is it. The big one. This is the first revolution that has been catapulted onto a global stage and transformed by social media. I’ve been thinking a lot about the Chicago demonstrations of 1968 where they chanted “the whole world is watching.” Really, that wasn’t true then. But this time it’s true … and people throughout the world are not only listening but responding. They’re engaging with individual participants, they’re passing on their messages to their friends, and they’re even providing detailed instructions to enable web proxies allowing Internet access that the authorities can’t immediately censor. That kind of participation is really extraordinary.” (Source-Anthropology.net)

Extraordinary, you bet. Unprecedented, no doubt. A positive development and one that produces the tangible results of greater freedom for all Iranians? Too early to tell, but the initial signs aren’t good.mousavi-supporters-enghelab-to-azadi10

That the disagreement over the election results is so profound and involves such powerful figures in Iranian society is frightening. This is not a situation I see calming down any time soon. Thankfully we don’t (yet) endure a theocratic government, so it’s hard for some Americans to appreciate what it means to have the Ayatollah oppose the election results. Here we know Pat Robertson hates the president, so what? But there, it’s a serious situation.

So far Iran has shut down access to many websites and blogs, thrown out the Western press and, according to something I read on Friendfeed today (failed to get the link), the government is actually creating phony “anti-Ahmadinejad” sites so they can harvest the names of Iranians who register or leave comments there.

Let’s hope whatever happens in the near future there it stays within their borders and doesn’t spill over to the rest of the world. There’s no way in hell we can afford (literally and figuratively) to be involved in international conflicts on three fronts. We may have to establish priorities; Afghanistan may have to wait if Korea or Iran become a larger and more immediate threat.

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May 27th 2009

not a fact but a fancy

Atheists are often charged with blasphemy, but it is a crime they cannot commit…

G W Foote

G W Foote

When the Atheist examines, denounces, or satirises the gods, he is not dealing with persons but with ideas. He is incapable of insulting God, for he does not admit the existence of any such being….

We attack not a person but a belief, not a binge but an idea, not a fact but a fancy.

G W Foote, “Who are the Blasphemers?” in Flowers of Freethought

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April 28th 2009

“I just can’t believe in evolution”

Scientific conclusions are not believed in in the same way gods are believed in. blind-belief-virtue

We do not consider scientific conclusions to be absolute truth, we do not worship scientists or credit them with fantastic superpowers. Unfortunately there are no holidays in science. In a totally pragmatic society we’d have to find some other criteria for giving ourselves days-off from work and reasons to get paid for work we aren’t doing. That’s if four and maybe even three day work weeks don’t become more popular first. I don’t doubt economic feasibility studies are already underway.

We “believe” in many of the conclusions science has come to because they make sense in our view of reality and they are conclusions drawn from evidence or consistent with the knowledge we’ve already gained historically. The “belief” of the theist and the “belief” of the non-believer are based on very different degrees of skepticism and the requirements for validity. We do not believe in evolution to the degree a theist believes in their creation story. We do not accept the majority of creation stories because they do not satisfy our skepticism, they do not answer questions to our satisfaction and they offer no evidence of having actually happened.

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April 24th 2009

Filtering reality

A belief in gods as real and existent beings is a preconception which acts as a filter for reality, a parental control for information you encounter.

Before the theist can examine any evidence of a natural origin to the universe or humanity they already have decided that god created all this, that reality is intended to reflect the glory of god, that god is a fact and that the stories in their holy book are accurate and true. That’s a massive filter to force reality to strain through, a clear and obvious preconception. It’s placing a precondition on information before they encounter it. It places the conclusion before the evidence is presented. If we so choose we can refuse to acknowledge any evidence that doesn’t conform to a constraining precondition, or we can choose to follow the evidence where it leads.
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If I ever found evidence of a god that could withstand honest, open, critical scrutiny, if I could submit it for examination and study and the conclusion was that there was no other possible explanation for this evidence than that it was clearly the product of a god, I would be the first to start posting about it, talking about it and showing that evidence to the world. Why wouldn’t I? I’m obviously not reluctant to state my opinions. If I ever become convinced there’s a god or gods I will not be shy about saying so.

I’ve already met and rejected several of the current nominees for the position of god around today. I’ve been interested in the mystical and spiritual since I was in my teens. Some god as yet undetected, unknown, not featured in any religious text, may come along in the future and I’ll believe. I’d like to think that it would be belief based on more concrete knowledge than current religious belief is. We may someday find evidence for the supernatural. (Often when I read books on quantum physics I wonder why a religion hasn’t suggested that the quantum world is the supernatural realm they’ve been talking about.) I enjoy contemplating the quantum world. I like having my view of reality both broadened and sharpened.

I won’t say I don’t have my own preconceptions. But none demand the degree of conformity that religious belief does. If I were convinced any current theistic viewpoint was valid and chose to share it, I am free to do so. Can a person convinced that a god exists honestly say the same?

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April 14th 2009

Ye therefore shall be perfect, as your heavenly Father is perfect

No one has ever overcome every human weakness, it’s simply not possible. Perfection isn’t even a concrete concept. Theists themselves admit they don’t become perfect because of their belief, they don’t become saints.

So what difference has religious belief made to human behavior? It introduced the idea that some of our common behaviors were bad, evil, an affront to its god. It introduced guilt and shame. Religions make being a human a bad thing.envelope-small

Religions invent superhuman gods as personifications of what we wish we could be; everlasting, error free, beyond reproach, spotless and pure. Religion preys on our ability to sense our imperfections, our awareness of our stumbles and falls throughout life. Theism has to knock its followers down first so it can claim the win when it helps them back up again. All us humans are essentially the same, imperfect and subject to forces both natural and social beyond our control. All religious belief does is offer a refuge from the feelings of guilt and imperfection religious belief itself created.

Religious belief poisons minds, then offers an antidote that doesn’t cure the symptoms but only promises that the poison won’t kill you, not really dead.

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April 13th 2009

The Difference

It’s the difference between you believing something and you wanting me to believe something.

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April 4th 2009

Open Mindedness Explained

I’ve tried many times to explain the concepts summed up in this video. Predictably, trying to reason with the unreasonable is usually unproductive. Perhaps this video will get through to someone who needs to grasp this situation.

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March 15th 2009

Was Einstein Wrong?: A Quantum Threat to Special Relativity

Denkmal / memorial Albert Einstein
Image by pittigliani2005 via Flickr

The human mind makes certain assumptions about reality every moment whether we’re aware of it or not. As often as not those assumptions are reliable as far as physical, macro-level phenomena go (e.g. gravity will prevent me from floating off into space) yet we are often grossly ignorant of how it all works on the subatomic level. We trust the work of people like Einstein and Bohr, we know that numerous other’s have tested and challenged the Theory of Relativity, we subconsciously accept it as fact and depend on it to keep working.

Just about the time the slowest among us (I’m in that crowd) have managed to forge a rough understanding of Einsteinian physics someone comes along and suggests that we’re all wrong, that reality is truly and wonderfully weirder on the very smallest scale than we previously imagined. Technology is taking us further down the path of understanding, but I think we often fail to appreciate how long that path really is. It may even extend into other universes, other realities we can’t even hypothesize yet.

David Z Albert and Rivka Galchen writing in Scientific American:

Our intuition, going back forever, is that to move, say, a rock, one has to touch that rock, or touch a stick that touches the rock, or give an order that travels via vibrations through the air to the ear of a man with a stick that can then push the rock—or some such sequence. This intuition, more generally, is that things can only directly affect other things that are right next to them. If A affects B without being right next to it, then the effect in question must be indirect—the effect in question must be something that gets transmitted by means of a chain of events in which each event brings about the next one directly, in a manner that smoothly spans the distance from A to B. Every time we think we can come up with an exception to this intuition—say, flipping a switch that turns on city street lights (but then we realize that this happens through wires) or listening to a BBC radio broadcast (but then we realize that radio waves propagate through the air)—it turns out that we have not, in fact, thought of an exception. Not, that is, in our everyday experience of the world.

We term this intuition “locality.”

Quantum mechanics has upended many an intuition, but none deeper than this one. And this particular upending carries with it a threat, as yet unresolved, to special relativity—a foundation stone of our 21st-century physics.

Entanglement lies behind the new and exceedingly promising fields of quantum computation and quantum cryptography, which could provide the ability to solve certain problems that are beyond the practical range of an ordinary computer and the ability to communicate with guaranteed security from eavesdropping [see "Quantum Computing with Ions," by Christopher R. Monroe and David J. Wineland; Scientific American, August 2008].

But entanglement also appears to entail the deeply spooky and radically counterintuitive phenomenon called nonlocality—the possibility of physically affecting something without touching it or touching any series of entities reaching from here to there. Nonlocality implies that a fist in Des Moines can break a nose in Dallas without affecting any other physical thing (not a molecule of air, not an electron in a wire, not a twinkle of light) anywhere in the heartland.

The greatest worry about nonlocality, aside from its overwhelming intrinsic strangeness, has been that it intimates a profound threat to special relativity as we know it. In the past few years this old worry—finally allowed inside the house of serious thinking about physics—has become the centerpiece of debates that may finally dismantle, distort, reimagine, solidify or seed decay into the very foundations of physics.

The crucial question is whether the nonlocalities that at least appear to be present in the quantum-mechanical algorithm are merely apparent or something more. Bell seems to have been the first person to ask himself precisely what that question means. What could make genuine physical nonlocalities distinct from merely apparent ones? He reasoned that if any manifestly and completely local algorithm existed that made the same predictions for the outcomes of experiments as the quantum-mechanical algorithm does, then Einstein and Bohr would have been right to dismiss the nonlocalities in quantum mechanics as merely an artifact of that particular formalism. Conversely, if no algorithm could avoid nonlocalities, then they must be genuine physical phenomena. Bell then analyzed a specific entanglement scenario and concluded that no such local algorithm was mathematically possible.

And so the actual physical world is nonlocal. Period.

This conclusion turns everything upside down. Einstein, Bohr and everyone else had always taken it for granted that any genuine incompatibility between quantum mechanics and the principle of locality would be bad news for quantum mechanics. But Bell had now shown that locality was incompatible not merely with the abstract theoretical apparatus of quantum mechanics but with certain of its empirical predictions as well. Experimenters—in particular work by Alain Aspect of the Institute of Optics in Palaiseau, France, and his co-workers in 1981 and later—have left no doubt that those predictions are indeed correct. The bad news, then, was not for quantum mechanics but for the principle of locality—and thus, presumably, for special relativity, because it at least appears to rely on a presumption of locality.

The status of special relativity, just more than a century after it was presented to the world, is suddenly a radically open and rapidly developing question. This situation has come about because physicists and philosophers have finally followed through on the loose ends of Einstein’s long- neglected argument with quantum mechanics—an irony-laden further proof of Einstein’s genius. The diminished guru may very well have been wrong just where we thought he was right and right just where we thought he was wrong. We may, in fact, see the universe through a glass not quite so darkly as has too long been insisted.

Editor’s Note: This story was originally published with the title “A Quantum Threat to Special Relativity”

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