christianity

Friend Iain recently read the New Testament and reviewed it. He made some comments on it, including the observation that the early Church members thought that Jesus would return within their lifetimes. This prompted some comments giving the standard evangelical gloss on these passages (see also), to avoid the conclusion that the Bible contains errors. I wrote a comment:

http://de-conversion.com/2008/11/09/the-psychology-of-apologetics-biblical-inerrancy/ is worth a read to understand what’s going on in the comments here 🙂 Short version: Quine says evidence alone doesn’t compel us to change a particular belief, because we can modify another one instead. Quine was writing in the context of scientific theories: if you don’t measure a difference in the speed of light in two directions, say, maybe there’s no luminiferous aether, but if you really think there must be one, maybe the Earth sort of drags the aether with it, or your instruments were faulty, or something. Paul thought Jesus was coming back within his life time, but if you really want Paul’s writings to be without error, what Paul actually meant is that you should live with a sort of Buddhist detachment to the things of this world.

Quine has clearly got something over the sort of naive falsificationism (i.e. if your theory is disprovedcontradicted by a single experiment, it’s curtains for that theory) which is supposed by some to be how science works. Nobody discards a trusted hypothesis so easily.

Still, something seems to have gone wrong with a theory when it allows anything: if you started from the position that the Bible contains no factual errors (call this innerancy1), you probably would not have predicted what Paul wrote in 1 Thess or 1 Cor 7:29ff, 1 Cor 15:51 (“sleep” = “die” here) etc; yet there they are, and what-evangelicals-call-inerrancy (call this inerrancy2) is somehow compatible with them. I think this means that inerrancy2 doesn’t compress anything: it’s just a list of what happens (the Bible) with a cherry on the top (“this list contains no errors or contradictions”). I’m using Eliezer’s ideas about http://lesswrong.com/lw/jp/occams_razor/ here.

Stephen Law’s paper Evidence, miracles and the existence of Jesus argues that the New Testament (NT) is not good evidence for the existence of Jesus. He takes an interesting approach: he argues that the evidence for the NT miracles isn’t good enough, and that the presence of the miracle stories contaminates the non-miraculous parts of the story such that we should be sceptical of those too.

Law introduces and defends two principles:

P1 Where a claim’s justification derives solely from evidence, extraordinary claims (e.g. concerning supernatural miracles) require extraordinary evidence. In the absence of extraordinary evidence there is good reason to be sceptical about those claims.

and

P2 Where testimony/documents weave together a narrative that combines mundane claims with a significant proportion of extraordinary claims, and there is good reason to be sceptical about those extraordinary claims, then there is good reason to be sceptical about the mundane claims, at least until we possess good independent evidence of their truth.

He then uses these in a deductive argument, concluding that “there’s good reason to be sceptical about whether Jesus existed”.

Debating P2

Most of the debate in the comments on Law’s blog is about P2. Law says that “Because once we know that a powerful, false-testimony-producing mechanism (or combination of mechanisms) may well have produced a significant chunk of a narrative (e.g. the miraculous parts), we can no longer be confident that the same mechanism is not responsible for what remains.”

Bradley C. came up with some counter-examples to P2. Bradley rightly says that the false-testimony-producing mechanism is key. What feels different about the ancient miracle reports (and perhaps Law’s “sixth islander” thought experiment) compared to Bradley’s examples is that in the ancient reports, we don’t really know what the mechanism was, we just know something has gone wrong. (In Bradley’s examples, we know that magicians and faith healers do tricks). If we don’t know quite what has gone wrong, we have to consider various possible mechanisms, which includes ones where the mundane testimony is also false. If we give such mechanisms any weight, that makes the mundane testimony less convincing (though it may still be positive evidence for the mundane events). But I think we’d have to consider how much weight to give them based on the circumstances, which makes it hard to come up with something general like P2.

So, I think Bradley’s come up with the equivalent of Gettier cases for P2 as it stands: even if they’re contrived, they show P2 needs changing.

Law responds to Bradley saying “You need to identify a mechanism as being the likely mechanism accounting for the false miracle claims, and then explain why that mechanism wouldn’t quite likely result in false mundane claims too.”

I don’t agree with Law here. If all we know is that something’s gone wrong with the testimony but the mechanism is obscure, perhaps it’s reasonable to say that it’s as likely that we’d have the testimony if it’s mundane parts were true as it is that we’d have it if the mundane parts were false. Then the testimony is no evidence for or against the mundane events: you should consider the events as likely as you did before you heard the testimony.

I’m not sure I’d want to go further than that and say that the burden of proof is on the people who believe the mundane portion of the testimony to show why it isn’t contaminated: mightn’t they equally well argue that the burden is on you to show that it is? But that’s what P2 says, I think: in P2, the testimony becomes evidence against the mundane events.

If you give a mechanism, though, maybe that’s just what you can argue: if you think Jesus’ disciples made it up, for example, who’s to say where the made up stuff ends? (Though why not make stuff up based on a real person, for verisimilitude?)

It looks like someone who wants to justify their belief in the mundane stuff has a motive to push the unbeliever to identify the mechanism so they can criticise it. The problem with my “average over possible mechanisms” idea, above, is that it’s pretty hard to identify them all. I don’t think we have a duty to do that with every weird testimony, though. Earlier, in defence of P1, Law correctly says that “the fact that it remains blankly mysterious why such reports would be made if they were not true does not provide us with very much additional reason to suppose that they are true.”

So, I’m not that convinced by Law’s general contamination principle, but I think he makes some good points along the way. For example, Law says:

It would also be foolish to try to construct a two part case for Jesus’ miraculous resurrection by (i) bracketing the miraculous parts of the Gospel narrative and using what remains to build a case for the truth of certain non-miraculous claims (about Jesus’ crucifixion, the empty tomb, and so on), and then (ii) using these supposedly now “firmly established facts” to argue that Jesus’ miraculous resurrection is what best explains them (yet several apologetic works – e.g. Frank Morrison’s Who Moved The Stone? – appear implicitly to rely on this strategy).



William Lane Craig’s rebuttal

The apologetical strategy Law talks about is used by William Lane Craig in his “4 facts” defence of the resurrection (see Craig vs Ehrman, for example). Craig read Law’s paper and attempted a rebuttal on his own blog, which I think was only partially successful.

Craig’s stuff about Ehrman is weird. I guess Craig’s point here is to show how reasonable he’s being by pointing out that even this bloke he beat in a debate (Ehrman) agrees with him. But Ehrman is not a radical sceptic, Law is not die-hard mythicist. The conclusion of Law’s argument is that we should be sceptical about J’s existence, not “Therefore J never existed”, so it’s not even clear that Ehrman’s ire applies to Law, or that we should care if it does, unless Ehrman’s arguments are made more explicit.

On Sagan’s dictum that “extraordinary claims require extraordinary evidence”, Craig writes: “This sounds so commonsensical, doesn’t it? But in fact it is demonstrably false. … Rather what’s crucial is the probability that we should have the evidence we do if the extraordinary event had not occurred. This can easily offset any improbability of the event itself.”

Craig makes a reasonable statement of Bayes Theorem. However, Sagan’s dictum can be read in a Bayesian way (by incorporating all the probabilities Craig mentions, so that the evidence is Bayesian evidence). Craig gives no good argument that the dictum must mean what Craig takes it to mean, or that Law’s argument relies on taking it to mean what Craig thinks it means.

Craig continues: “In the case of the resurrection of Jesus, for example, this means that we must also ask, “What is the probability of the facts of the empty tomb, the post-mortem appearances, and the origin of the disciples’ belief in Jesus’ resurrection, if the resurrection had not occurred?” It is highly, highly, highly, improbable that we should have that evidence if the resurrection had not occurred.”

This might be Craig’s attempt at that argument, namely, Craig saying that Law hasn’t considered that it’s unlikely we’d have the evidence we do if Jesus didn’t do miracles. But Craig plays fast and loose: the facts are that we have the gospel narratives (and whatever other historical documents we have to hand). The empty tomb and post-mortem appearances are not facts, and Law’s argument against the “bracketing” strategy is that they cannot be treated as facts. Craig cannot have the empty tomb or the post-mortem appearances as “facts” without addressing Law’s arguments.

Oddly, Craig doesn’t address really P2 or Law’s arguments for it at all: he just says “oh no it isn’t”. Craig’s strongest when he says that there is extra-Biblical evidence for Jesus’ existence. I’m not an expert, but my understanding is that Josephus’ mentions of Jesus is thought by historians to have a core around which Christian interpolations accreted, for example. Since even if we grant P2, Law’s argument fails without premise 6 (“There is no good independent evidence for even the mundane claims about Jesus (such as that he existed)”), perhaps this is a good tactic on Craig’s part. Law appears to agree that premise 6 is his weakest empirical premise: “6 is at the very least debatable”. In a way, it’s odd that everyone is concentrating on P2.

So, I think Craig casts doubt on Law’s conclusion about Jesus’ existence, but he doesn’t do much to convince us that Jesus rose from the dead or did any other miracles.

Jerry Coyne’s blog has some good comments on Craig’s rebuttal.

David B Marshall’s rebuttal

David Marshall also had a go at rebutting Law. He didn’t do as well as Craig, as his arguments relied on attempts to differentiate Law’s thought experiments (“Ted and Sarah”, and “The Sixth Islander”) from the claims about Jesus, but the distinctions he made between these, distinguishing magic from miracles, weren’t relevant to Law’s arguments, as far as I can tell. You can see my response to him here , his reply here and my response to that here, another attempt by Marshall here and my final response here.

I think this rebuttal is interesting for what it shows about what ordinary believers (rather than super-apologists like Craig) think are good arguments. Marshall appears to think that because the Jesus story is more fleshed out and more meaningful, it’s more likely to be true. I’m not sure whether this is a straightforward example of conjuction bias (obligatory Less Wrong link), or of the notion that the point of religion is to be in a meaningful story. Charitably, it might be an attempt at inference to the best explanation, but I don’t think the stuff that Marshall mentions means that the best explanation of the NT stories is that they are true.

So what do you think?

There was bloke called Jesus who was the basis of the NT stories. Pre-moderns had porous selves, so it’s pretty difficult to understand their writings in modern terms, but there is no good evidence that this bloke did miracles or rose from the dead. I don’t know how much of the NT is true, but I don’t accept Craig’s bracketing or 4 facts arguments: taking out the core miracle but leaving the context which points to a miracle does look like cheating without independent evidence of the context, because mechanisms where both the context and miracle are made up seem pretty likely to me.

How to resolve poor battery life & battery issues on Android | Ken’s Tech Tips
There’s an app for that.
(tags: battery android)
Cognitive Biases – A Visual Study Guide
Presentation on cognitive biases.
(tags: cognitive brain bias psychology)
Banned from the buses
mattghg is the source of my bus farrago links, so here’s a link to his post, where he argues that ex-gay therapy might work and that there are free speech concerns with Boris banning the ads.
(tags: mattghg ex-gay adverts advertising bus religion homosexuality)
Spitzer Retracts his 2001 Paper – Kind Of… | An Exercise in the Fundamentals of Orthodoxy
Peter Ould again, this time on the retraction of the main paper people quote as evidence that homosexuals can change orientation.
(tags: science ex-gay psychology homosexuality peter-ould)
Ex-Gay Adverts on London Buses | An Exercise in the Fundamentals of Orthodoxy
Peter Ould, who identifies as “post-gay”, has some interesting comments on the bus advertisement farrago.
(tags: ex-gay adverts bus christianity peter-ould religion homosexuality)
On Spitzer’s “Change” « Limning the Psyche
“People are asking me about Robert Spitzer’s reported desire to retract his study of 200 people who claimed to have experience change of their sexual orientation. “
(tags: homosexuality psychology)
If Atheists Talked Like Christians… (A Contest)
Reversing some popular Christian sayings. Kind of fun.
(tags: parody funny atheism christianity religion)

What Nonbelievers Believe | Psychology Today
“Common sense, not complex philosophy, often drives religious skepticism.”
(tags: belief psychology atheism science humanism religion)
Without a pack of lies to back them up, Christian claims of persecution fall flat on their face
“So these two women, again with the help of the evangelical activists who are seeking special privilege for Christians, have gone to the European Court of Human Rights claiming that the equality law is wrong and should be changed. The Government has argued that the court’s decisions were right and that the law has been correctly applied in both cases. The National Secular Society has made the same argument in an intervention in the case, the only intervener to do so.

This could hardly be more different from arguing that the Christian cross must never be seen in the workplace again, as the newspaper headlines imply.”
(tags: politics uk religion christianity)

deconversion | Black, White and Gray
Some Christian sociologists did some research into why people leave, by looking at 50 de-conversion “testimonies”. Results: intellectual problems (hell, suffering, reliability of the Bible); God’s failure to answer prayer; other Christians responding to doubt in trite or unhelpful ways. Contact with unbelievers wasn’t often cited as a cause of de-conversion.
(tags: psychology de-conversion christianity religion sociology)
I Was a Warehouse Wage Slave | Mother Jones
“My brief, backbreaking, rage-inducing, low-paying, dildo-packing time inside the online-shipping machine.”
(tags: economics work warehouse poverty shopping shipping online amazon)
Why Richard Dawkins is still an atheist – Guest Voices – The Washington Post
Paula Kirby on the recent “Dawkins admits he’s an agnostic!” stories following his debate with Cuddly Rowan Bear. “Religious commentators have become so excited at the thought of his conversion that I almost don’t have the heart to break it to them that he said nothing in Thursday’s discussion that he hadn’t already said six years ago in “The God Delusion””
(tags: the god delusion religion agnosticism paula-kirby richard-dawkins dawkins atheism)

What is the proper place for religion in Britain’s public life? | World news | The Observer
An exchange between Dawkins and Will Hutton. D: “That doesn’t mean religious people shouldn’t advocate their religion. So long as they are not granted privileged power to do so (which at present they are) of course they should. And the rest of us should be free to argue against them. But of all arguments out there, arguments against religion are almost uniquely branded “intolerant”. When you put a cogent and trenchant argument against the government’s economic policy, nobody would call you “intolerant” of the Tories. But when an atheist does the same against a religion, that’s intolerance. Why the double standard? Do you really want to privilege religious ideas by granting them unique immunity against reasoned argument?”
(tags: uk secularism politics religion dawkins richard-dawkins will-hutton)
The Sins of the Fathers – Richard Dawkins – RichardDawkins.net – RichardDawkins.net
Dawkins sez: “Yesterday evening I was telephoned by a reporter who announced himself as Adam Lusher from the Sunday Telegraph. At the end of a week of successfully rattling cages, I was ready for yet another smear or diversionary tactic of some kind, but in my wildest dreams I couldn’t have imagined the surreal form this one was to take. I obviously can’t repeat what was said word-for-word (my poor recall of long strings of words has this week been highly advertised), and I may get the order of the points wrong, but this is approximately how the conversation went.” Lusher says Dawkins’s ancestors owned slaves and wonders whether D will make reparations. Bizarre and desperate.
(tags: adam-lusher slavery dawkins richard-dawkins journalism newspapers telegraph)
Stephen Law vs. William Lane Craig Debate: Argument map » » The Polemical MedicThe Polemical Medic
“there’s lots of debate over who won the Law/Craig debate. Instead of joining that, I though I’d do something niftier: I’ve mapped the whole of the debate in argument form, to give a more intuitive way of seeing how all the arguments and objections interact”. This is excellent stuff.
(tags: religion theodicy philosophy christianity atheism debate william-lane-craig stephen-law)
Evangelism, disbelief, and being ‘without excuse’ » » The Polemical MedicThe Polemical Medic
“Christians who indulge in evangelism and apologetics often hold to a thesis of disbelief as epistemic pathology – that disbelief is the result of some culpable error of judgment. Such an attitude is a poor fit for the facts and counter productive to the cause of evangelism. Ironically, the urge of these people to pathologize disagreement is diagnostic of their own epistemic pathology.” I’ve mentioned this attitude (inspired by Romans 1) before: Thrasymachus neatly dissects it.
(tags: philosophy epistemology christianity religion apologetics evangelicalism evangelism)

When people ask why I have a problem with religion, it’s hard to come up with a single answer… – Imgur

(tags: christianity islam religion)

Worrying developments for freedom of expression in the UK – Various – Various – RichardDawkins.net

“This thread combines a number of examples where atheists, humanists and/or secularists have been threatened or coerced into silence, both by Muslims and by institutions or other groups apparently subscribing to the view that ‘If someone believes it, you must respect it’. All these examples have happened in the UK in the course of the last week or so. … But the key thing to note in all these cases is that it is no longer just the religious who would inhibit our freedom of expression: increasingly, secular bodies are buying into this invidious idea too, all in the name of ‘tolerance’ or ‘community relations’ or ‘respect’.”

Fuck it, I’m joining the EDL.

Just kidding, I don’t have the beer belly or the conviction for football hooliganism and I’ve never seen a “Muslamic raygun”. Still, it is alarming to see these things happening in Britain. Who are the reasonable opposition? Can’t leave something that important to the Nazis.
(tags: sharia speech freedom islamism uk islam)

Atheism isn’t a religion, it’s a relationship … with reality | Unreasonable Faith

A summary of blogged responses to that “I hate religion but love Jesus” video that’s been doing the rounds. I made a comment at the bottom. Also good for the comment thread on Atheismo, the diety for atheists.
(tags: relationship with god video atheism religion)

Driscoll & Brierley on Women in Leadership « Cognitive Discopants

Well known complementarian and fan of big strong manly men, Mark Driscoll, recently did an interview with Justin Brierley of Premier Christian Radio. Driscoll came out with a few choice quotes about Christians in the UK (“guys in dresses preaching to grandmas”).

He then had a go at Brierley for going to a church run by a woman (Brierley’s wife!) and not believing in penal substitutionary atonement and eternal conscious torment in Hell (Brierley is an annihilationist: we unsaved will be told off and then vapourised rather then being tortured forever). Fun times.
(tags: homosexuality premier christian radio complementarianism mark-driscoll religion church mark driscoll christianity women sexism markdriscoll)

The Rise of the New Groupthink – NYTimes.com

“Most of us now work in teams, in offices without walls, for managers who prize people skills above all. Lone geniuses are out. Collaboration is in.

But there’s a problem with this view. Research strongly suggests that people are more creative when they enjoy privacy and freedom from interruption.”
(tags: flow solitude groupthink team office work creativity)

Project Euler

“Project Euler is a series of challenging mathematical/computer programming problems that will require more than just mathematical insights to solve. Although mathematics will help you arrive at elegant and efficient methods, the use of a computer and programming skills will be required to solve most problems.”
(tags: puzzles maths mathematics programming)

Science, Reason and Critical Thinking: How to replace the School ICT Curriculum

10 PRINT “PAUL IS SKILL”
20 GOTO 10

The undeniable fact and its inescapable consequence | Alethian Worldview

“The undeniable fact is this: God does not show up in the real world, not visibly, not audibly, not tangibly, not for you, not for me, not for saint or for sinner or for seeker. … the inescapable consequence is that we have no alternative but to put our faith in men rather than in God. … When men say things on God’s behalf, and make promises that God is supposed to keep, the word they tell you is the word of men, not the word of God. That’s true even if what men say is, “This is the word of God.” They’re not giving you God’s word, they’re giving you man’s word about God’s word (or at least what they claim is God’s word). Sure, you can believe what men tell you about God if you like, but if you do, you are putting your faith in men. Before you can have faith in God, God has to show up, in person, to tell you directly the things He wants you to have faith in. Otherwise it’s just faith in men.”
(tags: deacon-duncan religion atheism)

I Am An Atheist: 16 Things Atheists Need Christians to Know

Some only relevant to Americans, but there are some good general points.
(tags: lists religion christianity atheism)

Atheists face Muslim-led censorship from UCL Union

The atheist society at UCL posted a Jesus and Mo cartoon as the image accompanying their Facebook event. One Muslim objected as the cartoon depicts Mohammed in a pub (what the Muslim was doing looking at the Facebook page for an atheist event isn’t clear). The UCL student union got a complaint from someone and asked them to take it down. They refused. The story got picked up by atheist blogs and Dawkins Our Leader and hence the newspapers. The union backed down though there’s still the vague threat in the air that the atheist soc might be guilty of bullying or harassment.

Hopefully the media attention has put the fear of God into the Union and they won’t be so silly in future. Muslims do not have the right not to be offended.
(tags: richard-dawkins dawkins ucl university censorship religion islam)

Bash Tips for Power Users

I didn’t know about the “fc” command. Nice.
(tags: programming shell unix linux bash)

Twilight: The Use of Sparkle

If Iain M. Banks had written Twilight. Funny, even though I’ve never read/seen any Twilight.
(tags: parody twilight iain-m-banks sf science-fiction sci-fi culture books)

So who is good enough to get into Cambridge? | Education | The Guardian

Guardian reporter sits in on admissions meetings at my old college. Inevitably, the photo with the story is of King’s, because it’s prettier than Churchill.
(tags: churchill cambridge-university university education cambridge)

Fat Acceptance Movement. || kuro5hin.org

kuro5hin is still alive: who knew? Anyway, this is a recent Diary entry from HollyHopDrive who discovered a bunch of Fat Acceptance blogs while looking for fitness information. Her division of what she found into stuff she agrees with and bullshit looks sound.
(tags: medicine health fat)

The Americanization of Mental Illness – NYTimes.com

The expression of mental illness is cultural: anorexia was more or less introduced to Hong Kong by newspaper articles. A view in which mental illness is caused by brain problems rather than childhood experiences or demons actually makes people less sympathetic to those with mental illness, because they’re perceived as being unfixable.
(tags: anorexia schizophrenia culture science psychiatry psychology)

I’ve been commenting in other places. You might be interested in where:

The Evil God Challenge

Stephen Law’s Evil God Challenge is a new take on the problem of evil. The challenge is to ask theists why it’s more reasonable to believe that there’s a good God (accepting the standard theodicies for the problem of evil) than it is to believe there’s an evil God (accepting flipped theodicies, for example, that evil God created us with free will so that we could freely choose to do evil).

Law has been dealing with responses to this challenge ever since his debate with William Lane Craig. On his blog, he mentions a conversation with Glenn Peoples. That blog entry attracted a few comments, so I joined in.

What does good mean?

There’s been a lot of chat about just what Law means by good or evil, how this is “grounded” and so on, as theists often want to say you cannot have meaningful morality if there’s no God (there’s no reason to suppose this is true, as far as I can tell, but it’s psychologically appealing even to atheists). Law says he’s using the terms in a “pre-theoretic” sense (I suspect because he doesn’t want the whole thing to turn into an argument about meta-ethics). Interestingly, I found a quote from Craig which says that theists shouldn’t argue that atheists can’t meaningfully use moral vocabulary, so I commented on that: it seems perfectly reasonable to use terms like (morally) good in the common sense way, or to point to cases like gratuitous suffering and call those evil (in fact, Law says he can make his challenge about suffering rather then morality: the challenge is then why it’s reasonable to believe there’s a God who doesn’t want us to suffer unnecessarily, I guess).

Thomist God

I’ve also been responding to some comments by someone called BenYachov. He’s been arguing that if you believe in the God of Thomas Aquinas (which apparently is the official God of the Catholic church), Law’s challenge won’t faze you. I was trying to tease out why. BenYachov claims that God “grounds” moral goodness but isn’t himself a moral agent (a moral agent being something which is capable of acting on moral considerations). As Thomist God is not a moral agent, he cannot be said to be morally good or morally evil. Nevertheless, he is still Good in some sense related to “grounding” all goods and being perfect (the Thomists seem to like to use lots of Capital Letters for Significant Concepts).

I wondered at this Thomist God’s “goodness” if it means nothing like moral goodness. I went on to say that this God is morally alien. He’s a bit like what happens when weird aliens build an artificial intelligence. I was also still not sure what it means for Thomist God to “ground” moral goodness as he’s not morally good, only Good: as I’ve said before, the word “ground” should be a red flag in debates like these, as it often means the other person is skating over something for which they don’t really have a good explanation. Finally, I responded to another comment of BenYachov’s, by saying that there’s no reason to worship something because it created you or because it’s mysterious.

I get the impression that there’s a lot of work being done by Capital Letter Concepts in BenYachov’s world, and a lot of trading on different meanings of the world “good”. There’s also the weird idea that these meanings have something in common and that there’s an attribute called “Goodness” which somehow incorporates them all. This seems a bit like what Jaynes calls the Mind Projection Fallacy, the idea that every property we perceive in something is out there in the world.

Problem page

Over on Metafilter, there’s a section where people can ask questions. Someone recently said they’d been talking to their father-in-law about religion and philosophy and ended up accidentally de-converting him from Christianity. Now the mother-in-law is trying to cut her daughter and son-in-law off. I posted a response trying to explain what the in-laws might be thinking, and suggesting that the best way back with the mother-in-law might be to talk about seeking truth.

Brains, sex, fat

livredor posted about brain sex differences and fat acceptance. I commented: I think the popularisation of research into neuroscience and evolutionary psychology leads to unscientific statements (see also this Less Wrong article about one way to misunderstand it), but there’s also a set of feminists who don’t believe in innate brain differences between men and women because it contradicts their ideology, making them equivalent to creationists. In the case of fat acceptance, I was also a bit suspicious of activist claims that the medical establishment is wrong about fat being unhealthy being linked with the desire to see fat people treated more kindly. I owe livredor some replies there.

The return to religion – Telegraph

“Church attendances, in freefall for so long, have started to rise again, particularly in Britain’s capital city. Numbers on the electoral rolls are increasing by well over two per cent every year, while some churches have seen truly dramatic rises in numbers.” (The electoral roll of a church is the only way the C of E has of recording membership: they don’t really go in for the formal process of the free churches, as it’s an established church).

This is interesting, though not sure how good the evidence of a revival is: you’ve got a couple of anecdotes plus evidence of a positive second derivative (decline is slowing). It’s interesting that this is always presented as being about an alternative to shopping and a search for meaning rather than being about the evidence. I suspect that’s the way it actually works though, depressingly.
(tags: christianity church-of-england anglican c-of-e telegraph uk religion)