Archive for ‘Science’

August 12th, 2010

The Religious Hate Science

Le Penseur, Musée Rodin, Paris

Image via Wikipedia

I think that overstates the case. I don’t get the impression that the average theist “hates” science, just that they’re too dismissive of it without an interest in actually learning anything about it. I call it “willful ignorance”. “Ignorance” as in not being aware of something and “willful” because this attitude is intentional and encouraged by religious leaders. Christianity and Islam alike show a preference for believing what their leaders say over what science actually teaches. It’s not as if they’ve come to understand what science says about the natural universe and are able to argue against scientific conclusions with an informed rebuttal. They don’t want to make that effort since to do so is not considered a religious virtue. Listening to your leaders and book(s) and disdaining the false and devilish “worldly wisdom” are virtues and is a point of pride for the true believer.

“Hate” is too extreme an emotion to apply to how I see a majority of the religious I encounter every day. It’s more like they just don’t care.

One of my favorite Sagan quotes is: “I don’t want to believe; I want to know“. Any realist understands that we’ll never individually “know” everything. But some of us prefer to always seek to know, to not stop at some point along the journey and declare “I now know all I need to know”. That’s way too presumptuous and intellectually lazy.

Theists will pick and choose what science they will accept and somehow figure out a way to justify it in their own mind. They perceive themselves as having more to lose by actually studying science with an open and honest, skeptical and curious mind than they do by rejecting what openly conflicts with their core beliefs all the while blithely accepting the benefits of science on a daily basis without giving it much of a thought.

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February 10th, 2010

I don’t know

blue smoke cross infinity background wallpaper...
Image by † David Gunter via Flickr

Does the universe have an end, is there a literal and physical end to the universe? Or is the universe persistent and infinite? If finite, what lies beyond the boundaries of this universe?

I don’t know.

Not only do I not know, the sources I regularly depend on to keep me current on scientific research and speculation don’t appear to agree on the topic, either. At the moment they can only propose hypothesis based on mathematics. IMO, it’s one of the two major questions of life we may never find an answer to. The other is what happens after we die to our consciousness and self-awareness. I am pretty confident we won’t be any closer to an answer in my lifetime.

Since it’s unlikely any possibility we suggest will be completely disproven any time soon, we can enjoy science fiction. This is one arena in which I enjoy contemplating several possibilities with no reason to settle on one as most likely.

Due to the limits of our human imagination, we cannot easily conceive of the notion of infinity except through the language of mathematics. We lack experience with the concept of infinity. Our entire Earthly experience has been in the realm of the finite. We know that everything has a beginning and an end. The finite is intuitive, the infinite is incomprehensible.

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December 6th, 2009

Consciousness-Edge

Stanislas Dehaene, Toward a Science of Conscio...

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There’s an interesting write-up and video at Edge on the nature of consciousness. From the introduction:

On October 17, Edge organized a Reality Club meeting at The Hotel Ritz in Paris to allow neuroscientist Stanislas Dehaene to present his new theory on how consciousness arises in the brain to a group of Parisian scientists and thinkers. The theory, based on Dehaene’s past twelve years of brain-imaging research is called the global neuronal workspace. It promises to offer new tools for diagnosing consciousness disorders in patients.

“For the past twelve years”, says Dehaene, “my research team has been using every available brain research tool, from functional MRI to electro- and magneto-encephalography and even electrodes inserted deep in the human brain, to shed light on the brain mechanisms of consciousness. I am now happy to report that we have acquired a good working hypothesis. In experiment after experiment, we have seen the same signatures of consciousness: physiological markers that all, simultaneously, show a massive change when a person reports becoming aware of a piece of information (say a word, a digit or a sound).

“Furthermore, when we render the same information non-conscious or “subliminal”, all the signatures disappear. We have a theory about why these signatures occur, called the global neuronal workspace theory. Realistic computer simulations of neurons reproduce our main experimental findings: when the information processed exceeds a threshold for large-scale communication across many brain areas, the network ignites into a large-scale synchronous state, and all our signatures suddenly appear.

But this is already more than a theory. We are now applying our ideas to non-communicating patients in coma, vegetative state, or locked-in syndromes. The test that we have designed with Tristan Bekinschtein, Lionel Naccache, and Laurent Cohen, based on our past experiments and theory, seems to reliably sort out which patients retain some residual conscious life and which do not.

“My laboratory is now pursuing this research intensively on patients, animals, human adults and young children, with the hope of turning our brain-imaging measurements into a real-time monitor of conscious experience. The time thus seems ripe to share this work with a broader audience of readers interested in cutting-edge science and technology, but also those concerned with the philosophical, personal and ethical implications of these findings.”

The questions regarding what consciousness is and how it impacts our lives are numerous and fascinating. Investigating consciousness is essentially our brains attempting to understand themselves. Some speculate we’ll never fully understand consciousness because we’ll never be able to make objective observations using the very organ we’re trying to understand. Yet in the last decade or so we’ve developed new tools that allow us to explore our consciousness better than before, and may allow us to draw conclusions we couldn’t using only our minds in the effort to understand our minds.

(Tip o’the hat to Josh Ellis on Friendfeed)

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November 23rd, 2009

The End of Humanity-No gods or guns required

If you only listen to politicians or prophets, the end of the world will come about dramatically, and according to many, soon. We are told to expect either wars in the heavens with gods battling gods over the fate of humanity or wars between nations involving nuclear weapons and mad men pushing the button.

Humans love drama. We also have an exaggerated notion of our importance to the universe. We cannot imagine the demise of humanity without a world-wide melodrama worthy of the best CGI artists in Hollywood. We simply cannot accept that humans could face extinction because bats disappeared first. Yet when you consider that all living systems on this planet are highly interdependent it’s a conclusion that is suddenly not very far-fetched.

Humans do not exist on Earth in isolation. We depend on the planet and our fellow creatures to provide what we need to survive. Strip the planet of all other living things and how long do you imagine humans could survive? A year, a month, a week? We’d have no food, no protection from the elements, no fresh air, none of the necessities of life. Over 90% of all the species that have ever existed are now extinct. What grand egotism leads us to believe we are exempt from the same natural processes?

It has only been in the last 100 years or so that we’ve had the scientific tools that permit us to examine the interconnections between us and all the other species with whom we share this isolated rock. In many cases we are just now beginning to learn how we all help each other survive. We are finding previously unsuspected dependencies between widely diverse groups of organisms, dependencies vital to our survival as a species. We are beginning to understand that the loss of one species in the chain of life can have drastic implications on the continued survival of other species thousands of miles away.

Case in point.

At least 1 million bats in the past three years have been wiped out by a puzzling, widespread disease dubbed “white-nose syndrome” in what preeminent US scientists are calling the most precipitous decline of North American wildlife in human history. If it isn’t slowed or stopped, they believe bats will continue disappearing from the landscape in huge numbers and that entire species could become extinct within a decade.

This would have drastic repercussions for the rest of us. As Tim King, a conservation geneticist with the US Geological Survey in West Virginia, told Chase, “We’re at the vanguard of an environmental catastrophe.”Baby bat

Why? Because bats are insect-eating machines, capable of consuming nearly half their body weight in insects each night. Take them out of the equation and we’ll have an explosion of pests, including disease-carrying mosquitoes and agriculturally destructive beetles, moths, leafhoppers and other foes of the farmers, who may be forced to use more pesticides as a result.

Bat colonies in Massachusetts, New York, and Vermont have averaged a shocking 94.5 percent decline since white-nose syndrome was first detected there in 2006, plummeting from 48,626 bats to 2,695. The disease’s spread “has been terrifyingly swift,” according to the Globe, starting in the Northeast and South Atlantic states and now infiltrating “caves and mines in Kentucky and Tennessee, and possibly North Carolina and Ohio.”

But, unlike colony collapse disorder, the highly publicized disease that’s destroying our bees, white nose syndrome isn’t getting much attention. As Susi von Oettingen, a biologist who works for the US Fish and Wildlife Service, noted, “They’re not charismatic. . . . We don’t make money off of them. They are not cute and cuddly.” Let’s face it; even baby bats aren’t all that adorable.

This is more than just about bats dying. It’s about a key player in our ecosystem disappearing before our eyes. It may be a model for the severity of diseases that our native species are going to be confronted with.

If it’s frogs yesterday, bees two days ago, bats today, and something else in two more years, how long before this system falls apart on us?”

(Source-Eating Liberally)

So forget a nuclear or apocalyptic Armageddon. A far more likely scenario for the eventual extinction of the human animal is a slow imbalance of the entire ecosystem that leads to our inability to sustain ourselves. A failure of food crops due to the loss of pollinators, pandemics brought on by pestilence, silent but sure killers. How will we replace the bees and the bats? Do we even understand their complete role in making our lives possible?

We understand so little about the grand interconnectedness of life on this planet. And it’s quite likely our ignorance will prove fatal long before we manage to blow ourselves to kingdom come or we witness the great battle between good and evil in the sky above us.

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August 22nd, 2009

Trying to make science respectable again

Forty years ago Americans were fascinated by science.

Science gave us Moon landings, microwave ovens and airbags. Science promised to end the drudgery in our lives, feed the hungry, extend our lifespans and cure our illnesses. Science was our great hope for the future.

In the last ten years or so we’ve seen our fascination with science replaced with disdain for intellectualism (see Anti-intellectualism is destroying America-FreThink.com and Anti-intellectualism-WayoftheMind.org)  and a return to fundamental theism. Under the influence of the ignorant and poorly informed, Americans have been encouraged to view science with scorn if not outright hostility. Science has been pitted against religious belief in what some portray as a winner-takes-all cage match. Where once Christians appreciated the contributions of science to our society they now consider science to be an effort to discredit their god. Science is being cast as the anti-Christ, the harbinger of the apocolypse. Theists claim that science is essentially atheistic and that atheists worship science instead of worshiping god. By attempting to conflate atheism with science they can dismiss the value of science with a clear conscience. Since scientists have failed to uncover any physical, conclusive and irrefutable evidence in support of a god, scientists must be anti-theism in the minds of the religious.

Atheism is the lack of a belief in gods. While the majority of those in the hard sciences identify themselves as atheists there are scientists who self-identify as theists.

A study has shown atheism in the west to be particularly prevalent among scientists, a tendency already quite marked at the beginning of the 20th century, developing into a dominant one during the course of the century. In 1914, James H. Leuba found that 58% of 1,000 randomly selected U.S. natural scientists expressed “disbelief or doubt in the existence of God” (defined as a personal God which interacts directly with human beings). The same study, repeated in 1996, gave a similar percentage of 60.7%; this number is 93% among the members of the National Academy of Sciences. Expressions of positive disbelief rose from 52% to 72%. (Source-Wikipedia)

This would indicate that science is not an exclusively atheistic field of study nor does it require an atheistic attitude to be a scientist.

Since theists can’t hope to do away with science they hope to pollute it with theistic mythology and ill-disguised attempts to turn theism into science with claims of an Intelligent Designer. Fundamental theists insist that science proceed from their bias alone. They insist that science adopt their conclusion (god did it) then make the evidence support that conclusion. They appear to be oblivious to the dishonesty inherent in this effort.

CreationismBothTheoriesTheists insist that evolution be taught as one theory among several and that ID is just as valid a theory as evolution. They make no effort to do the testing and research that may or may not substantiate their claims. Instead they insist we accept their claims just because they say we must.

As a result science has become diluted with nonsense and hampered by having to defend itself against poorly constructed and completely baseless claims of bias and atheism. Many of the complaints that theists lodge against scienceaccuse science of being materialistic. This betrays a lack of understanding of the
nature of science as well as ignorance of what “materialism” means.

But there are those in the sciences who are devoting themselves to making science popular again. They are doing their best to dispel the rumors, counter the lies and fight the fear, uncertainty and doubt (FUD) being spread by science’s detractors.

Chris Mooney, author of ‘Unscientific America,’ talks about the significance of Pluto’s demotion from planet, the belief that vaccines are linked to autism, and the role played by religion.

Mooney, author of the 2005 bestseller “The Republican War on Science,” and his coauthor Sheril Kirshenbaum, a marine scientist at Duke University, seek to explain how Americans have come to minimize science in a time when, they assert, we will need it most — as global warming, advances in genetics and the possibility of large-scale engineering of the Earth’s climate loom in our future.

Pointing to what they see as a deep-seated streak of anti-intellectualism in this country, the authors write: “Americans built the bomb, reached the moon, decoded the genome, and created the Internet. And yet today this country is also home to a populace that, to an alarming extent, ignores scientific advances or outright rejects scientific principles.”

While not excusing the half of American adults who don’t know that the Earth orbits the sun once per year, Mooney and Kirshenbaum say that scientists hold the key to a better public understanding of science.

Religion is the reason they think they can’t accept evolution. That’s because they are told by their pastors from the pulpit, all across the country, that evolution is an assault on their identity, their moral universe and their ability to raise children who get taught this. So there’s been an attempt to create a hermetically sealed environment in the conservative Christian community that keeps this stuff out. And that’s a huge problem.

What’s preventing people from embracing science? We know it is religion, but do we really know why people are creationists? When I look at how many scientists approach the evolution issue, I don’t see that understanding.

If I read ScienceBlogs, what I see are endless eloquent refutations of the creationists based on science. It’s been done to death. Obviously, that doesn’t convince anybody. And that’s because people who don’t believe in evolution are not driven by scientific considerations. So that’s not how you should be trying to reach them

Clearly the Web is going to be part of the answer because there is no avoiding it. But I don’t think science-centered blogs or Twitter are going to be the way to reach beyond the people you are already reaching.

So you look at what kind of things have reached beyond. My best example is YouTube videos that go viral and get millions of views. There’s a couple of science videos that have really caught on. The Large Hadron Rap is the best. It’s rapping about the Large Hadron Collider. They go in the tube and they’re rapping about the fundamental nature of matter and what they’re going to discover, but it’s just cool. They are being nerds, but they are being fun nerds. It really was a smash hit.

Scientists are going to have to have a culture change. They will have to realize that it is important to train people in more than research. And the necessity of that is born out of the numbers game. Only a small number of people in graduate school today are going to be researchers because there aren’t enough positions. It will be a realignment of priorities for universities, granting agencies, and scientific societies.

I think a lot of executives at media companies need to have a mind-set change and stop thinking science coverage is death for ratings. That’s not necessarily so. The Discovery Channel is not doing that badly. Clearly, you can cover science well. The media needs to get over the “I’m-a-pissed-off-middle-school-student-and-science-isn’t-for-me” kind of mind set. Science coverage should be high-standard, it should be entertaining, it shouldn’t make them lose money. (Source-L.A. Times)

I wish them well. They face organized and well-financed opposition.

UNSPECIFIED - 1955:  (FILE PHOTO) Actor Don He...

Image by Getty Images via Daylife

What we really need is a Mr. Wizard for the 21st century.We need someone who can explain science and its findings in a way that is both entertaining and educational. We need to expose youngsters to the full history of the sciences as well as what the future could hold for a science-based society.

At the same time we need scientists like PZ Myers and Richard Dawkins to continue to speak out and expose the efforts of theists to compromise science and get around the scientific method. Atheism and science warrant separate defenses as they are not necessarily yoked. Just as not all scientists are atheists, not all atheists follow science. Both approaches to understanding our natural world may frequently come to similar conclusions, but that does not imply either correlation or causation.

We owe it to future generations to preserve our national dependence on and confidence in science.

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August 15th, 2009

Are you a Seekaholic?

A human brain.

Image via Wikipedia

The following Salon article raises interesting questions regarding our brain’s insatiable need for stimulation. Are we hard-wired to seek?

In 1954, psychologist James Olds and his team were working in a laboratory at McGill University, studying how rats learned. They would stick an electrode in a rat’s brain and, whenever the rat went to a particular corner of its cage, would give it a small shock and note the reaction. One day they unknowingly inserted the probe in the wrong place, and when Olds tested the rat, it kept returning over and over to the corner where it received the shock. He eventually discovered that if the probe was put in the brain’s lateral hypothalamus and the rats were allowed to press a lever and stimulate their own electrodes, they would press until they collapsed.

Olds, and everyone else, assumed he’d found the brain’s pleasure center (some scientists still think so). Later experiments done on humans confirmed that people will neglect almost everything—their personal hygiene, their family commitments—in order to keep getting that buzz.

But to Washington State University neuroscientist Jaak Panksepp, this supposed pleasure center didn’t look very much like it was producing pleasure. Those self-stimulating rats, and later those humans, did not exhibit the euphoric satisfaction of creatures eating Double Stuf Oreos or repeatedly having orgasms. The animals, he writes in Affective Neuroscience: The Foundations of Human and Animal Emotions, were “excessively excited, even crazed.” The rats were in a constant state of sniffing and foraging. Some of the human subjects described feeling sexually aroused but didn’t experience climax. Mammals stimulating the lateral hypothalamus seem to be caught in a loop, Panksepp writes, “where each stimulation evoked a reinvigorated search strategy” (and Panksepp wasn’t referring to Bing).

It is an emotional state Panksepp tried many names for: curiosity, interest, foraging, anticipation, craving, expectancy. He finally settled on seeking. Panksepp has spent decades mapping the emotional systems of the brain he believes are shared by all mammals, and he says, “Seeking is the granddaddy of the systems.” It is the mammalian motivational engine that each day gets us out of the bed, or den, or hole to venture forth into the world. It’s why, as animal scientist Temple Grandin writes in Animals Make Us Human, experiments show that animals in captivity would prefer to have to search for their food than to have it delivered to them.

For humans, this desire to search is not just about fulfilling our physical needs. Panksepp says that humans can get just as excited about abstract rewards as tangible ones. He says that when we get thrilled about the world of ideas, about making intellectual connections, about divining meaning, it is the seeking circuits that are firing.

The juice that fuels the seeking system is the neurotransmitter dopamine. The dopamine circuits “promote states of eagerness and directed purpose,” Panksepp writes. It’s a state humans love to be in. So good does it feel that we seek out activities, or substances, that keep this system aroused—cocaine and amphetamines, drugs of stimulation, are particularly effective at stirring it.

Ever find yourself sitting down at the computer just for a second to find out what other movie you saw that actress in, only to look up and realize the search has led to an hour of Googling? Thank dopamine. Our internal sense of time is believed to be controlled by the dopamine system. People with hyperactivity disorder have a shortage of dopamine in their brains, which a recent study suggests may be at the root of the problem. For them even small stretches of time seem to drag. An article by Nicholas Carr in the Atlantic last year, “Is Google Making Us Stupid?” speculates that our constant Internet scrolling is remodeling our brains to make it nearly impossible for us to give sustained attention to a long piece of writing. Like the lab rats, we keep hitting “enter” to get our next fix.

But our brains are designed to more easily be stimulated than satisfied. “The brain seems to be more stingy with mechanisms for pleasure than for desire,” Berridge has said. This makes evolutionary sense. Creatures that lack motivation, that find it easy to slip into oblivious rapture, are likely to lead short (if happy) lives. So nature imbued us with an unquenchable drive to discover, to explore. Stanford University neuroscientist Brian Knutson has been putting people in MRI scanners and looking inside their brains as they play an investing game. He has consistently found that the pictures inside our skulls show that the possibility of a payoff is much more stimulating than actually getting one.

Actually all our electronic communication devices—e-mail, Facebook feeds, texts, Twitter—are feeding the same drive as our searches. Since we’re restless, easily bored creatures, our gadgets give us in abundance qualities the seeking/wanting system finds particularly exciting. Novelty is one. Panksepp says the dopamine system is activated by finding something unexpected or by the anticipation of something new. If the rewards come unpredictably—as e-mail, texts, updates do—we get even more carried away. No wonder we call it a “CrackBerry.” (Source-Salon)

If you found this post via StumbleUpon, you might be a seekaholic. If you found this post by searching for the tags, you might be a seekaholic. If, after reading this post, you click on the following links to other articles on human nature, you might be a seekaholic.

There’s no shame in that. It appears being a seekaholic is a natural state for humans.

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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.

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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February 11th, 2009

“Evolution is just a theory”

Evolution is just a theory
Image by Colin Purrington via Flickr

Every time I encounter that sentiment, and that happens all too frequently, I cringe.

Theory as used by science means something quite different than our common, every day usage. It pains me when someone tries to denounce something without having bothered to learn something about the topic. I don’t ignorantly attempt to say that redeemed, which can mean “cashed in” or “exchanged for goods” means that when used in the Christian context. “I’ve been redeemed” would equate with “I’ve been exchanged for something of equal or greater value”. Is that reasonable? No, because it fails to consider context when using the language.

Most of those who have never tried to learn anything about evolution and the theory of evolution generally confuse the process of evolution with the theory of evolution.

Evolution is a process, observed and documented. The theory of evolution is our attempt to explain how evolution works. The theory is incomplete and ongoing. Does the theory of gravity mean that gravity is “just a theory”? Gravity is a fact of nature, like evolution. The theory of gravitation, like the theory of evolution, is limited and incomplete. But scientific theories are not philosophies, nor are physical processes theories or philosophies.

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February 6th, 2009

Athesim and Science

Atheism display at Borders
Image by Colin Purrington via Flickr

There appears to be, in the minds of many theists, a determination to wed atheism and science, though
unnecessary and not supported.

An atheist is any non-believer in gods. There are atheists who think
crystals hold some sort of magical properties, those who see auras,
Mystics, Buddhists, all kinds of folks who only share in common a lack
of belief in gods. “All atheists worship science or have faith in
science” is as inaccurate as saying “all theists blindly follow their
leaders and know nothing of their own beliefs.”

Atheism does not espouse a set of morals, it does not determine what
else you do and don’t believe. It doesn’t endorse any political party
or manner of determining reality. An atheist can believe the scientific
explanation of the universe and reality or they can believe we were put
here by aliens, they might believe in ghosts and Earth spirits or they
may try to live by logic and reason. Atheists can be really smart and
abysmally stupid, and everywhere in between.

My humanistic attitudes are far more influential on my behavior and
belief system than my atheism. Atheism addresses a single disbelief
among hundreds I hold. It does give me the freedom of mind to
appreciate science while at the same time enjoying medieval polyphonic
motets, to learn from religion while not falling back under its spell,
to examine any claim and subject it to the standards I’ve adopted in my
life. It facilitates these things, but I do none of these things “in
the name” of atheism or even because of my atheism. I loved medieval
music as a Christian and I love it still.

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