Martian Colors

I’m back from the Beyond Belief II conference at the Salk Institute in La Jolla, which packed an extraordinary amount of intellectual stimulation into a few short days. Any conference where you wander into the opening reception, get drawn into a conversation about reductionism and meaning with Stuart Kauffman, Rebecca Goldstein, and Sir Harold Kroto, and end up closing down the bar, is bound to be a good one, and this did not disappoint. (The title notwithstanding, much of the conference had little to do with atheism or religion — the subtitle “Enlightenment 2.0” gave a better flavor.) The talks provided fodder for at least ten to twenty blog posts, of which I’ll probably get around to writing one or two.

One of the talks was by local neuroscientist V.S. Ramachandran, or “Rama” to his friends. (Like any good neuro person, his web page includes a fun collection of optical illusions.) He talked about his experiments with synesthesia, the phenomenon in which people see graphemes (e.g. numbers or letters) as associated with colors. I do that a little bit — five is certainly yellow, seven is red, and eight is blue — but it’s closer to a vague association than a vivid experience. Some people report very strong synesthetic reactions, and for a long time researchers have wondered whether the experience was mostly metaphorical or something stronger.

synes-1.jpgTo test synesthesia, Rama and collaborators designed an experiment where they could measure the vividness of the colors associated with the numbers 2 and 5. They chose those because you can make them look almost identical, although reversed, by choosing a boxy font. Then they made up a picture (on left) of mostly fives, with a few twos scattered within there. Then they asked people to pick out the twos. Most ordinary folks could do it within about twenty seconds or so.

synes-2.jpg But true synesthetes could do it immediately. That’s because to them, the twos popped out as a brightly colored triangle (right). This established beyond much doubt that synesthesia was “real,” and more particularly that was a measurable phenomenon with real consequences.

This, in turn, strengthened the hypothesis that the origin of synesthesia was to be found in the structure of the brain. Indeed, it turns out that the region of the brain responsible for processing graphemes lies adjacent to the region responsible for processing colors.

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Dark Matter: Still Existing

I love telling the stories of Neptune and Vulcan. Not the Roman gods, the planets that were originally hypothesized to explain the mysterious motions of other planets. Neptune was propsed by Urbain Le Verrier in order to account for deviations from the predicted orbit of Uranus. After it was discovered, he tried to repeat the trick, suggesting a new inner planet, Vulcan, to account for the deviations of the orbit of Mercury. It didn’t work the second time; Einstein’s general relativity, not a new celestial body, was the ultimate explanation.

In other words, Neptune was dark matter, and it was eventually discovered. But for Mercury, the correct explanation was modified gravity.

We’re faced with the same choices today, with galaxies and clusters playing the role of the Solar System. Except that the question has basically been answered, by observations such as the Bullet Cluster. If you modify gravity, it’s fairly straightforward (although harder than you might guess, if you’re careful about it) to change the strength of gravity as a function of distance. So you can mock up “dark matter” by imagining that gravity at very large distances is just a bit stronger than Newton (or Einstein) would have predicted — as long as the hypothetical dark matter is in the same place as the ordinary matter is.

But it’s enormously more difficult to invent a theory of modified gravity in which the direction of the gravitational force points toward some place other than where the ordinary matter is. So the way to rule out the modified-gravity hypothesis is to find a system in which the dark matter and ordinary matter are located in separate places. If you see a gravitational force pointing at something other than the ordinary matter, dark matter remains the only reasonable explanation.

And that’s precisely what the Bullet Cluster gives you. Dark matter that has been dynamically separated from the ordinary matter, and indeed you measure the gravitational force (using weak lensing) and find that it points toward the dark matter, not toward the ordinary matter. So, we had an interesting question — dark matter or modified gravity? — and now we know the answer: dark matter. You might also have modified gravity, but one’s interest begins to wane, and we move on to trying to figure out what the dark matter actually is.

Dark Matter Motivational Poster

But some people don’t want to give up. A recent paper by Brownstein and Moffat claims to fit the Bullet Cluster using modified gravity rather than dark matter. If that were right, and the theory were in some sense reasonable, it would be an interesting and newsworthy result. So, you might think, the job of any self-respecting cosmologist should be to work carefully through this paper (it’s full of equations) and figure out what’s going on. Right?

I’m not going to bother. The dark matter hypothesis provides a simple and elegant fit to the Bullet Cluster, and for that matter fits a huge variety of other data. That doesn’t mean that it’s been proven within metaphysical certainty; but it does mean that there is a tremendous presumption that it is on the right track. The Bullet Cluster (and for that matter the microwave background) behave just as they should if there is dark matter, and not at all as you would expect if gravity were modified. Any theory of modified gravity must have the feature that essentially all of its predictions are exactly what dark matter would predict. So if you want to convince anyone to read your long and complicated paper arguing in favor of modified gravity, you have a barrier to overcome. These folks aren’t crackpots, but they still face the challenge laid out in the alternative science respectability checklist: “Understand, and make a good-faith effort to confront, the fundamental objections to your claims within established science.” Tell me right up front exactly how your theory explains how a force can point somewhere other than in the direction of its source, and why your theory miraculously reproduces all of the predictions of the dark matter idea (which is, at heart, extraordinarily simple: there is some collisionless non-relativistic particle with a certain density).

And people just don’t do that. They want to believe in modified gravity, and are willing to jump through all sorts of hoops and bend into uncomfortable contortions to make it work. You might say that more mainstream people want to believe in dark matter, and are therefore just as prejudiced. But you’d be laboring under the handicap of being incorrect. Any of us would love to discover a modification of Einstein’s equations, and we talk about it all the time. As a personal preference, I think it would be immeasurably more interesting if cosmological dynamics could be explained by modifying gravity rather than inventing some dumb old particle.

But the data say otherwise. So most of us suck it up and get on with our lives. Don’t get me wrong: I’m happy that some people are continuing to work on a long-shot possibility such as replacing dark matter with modified gravity. But it’s really a long shot at this point. There is a tremendous presumption against it, and you would have to have a correspondingly tremendous theory to get people interested in the possibility. I don’t think it’s worth writing news stories about, in particular: it gives people who don’t have the background to know any better the idea that more or less everything is still up for grabs. But we do learn things and make progress, and at this point it’s completely respectable to say that we’ve learned that dark matter exists. Not what all of us were rooting for, but the universe is notoriously uninterested in adapting its behavior to conform to our wishes.

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American Exceptionalism

Andrew Sullivan and Kevin Drum both link to this Pew Report on various worldwide opinions. Here is the graph that gets people talking, a plot of per capita GDP versus religiosity:

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This looks like a curve that was drawn by hand, rather than fit by least-squares, but there is obviously a correlation: as a country gets wealthier, it gets less religious. The United States, obviously, is a whopping outlier. Why is that? What is it about the U.S. that makes it so different from our demographic cousins, even within the Anglosphere? (Kuwait is also an outlier, but the reasons are pretty straightforward.) I’ve heard various theories, but none has really been convincing.

(Looking closely, maybe a better fit to the data would be to horizontal line segments: one at 2.25, for GDP between 0 an 10,000, and one at 0.75, for all higher incomes. Perhaps there is a phase transition that countries undergo when their per capita GDP hits around 10,000. Or, even more likely, there is some hidden third variable that is highly correlated with both GDP and religiosity. That kind of curve would make the U.S. seem less exceptional.)

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Vice Vice Baby

Book of Vice Academics, we’ve already decided, are sadly unfamiliar with guilty pleasures. But you know who are the true experts? Public radio show hosts.

Case in point: Peter Sagal, host of NPR’s Wait, Wait, Don’t Tell Me, has taken up the implicit challenge posed by William Bennett’s The Book of Virtues, the very existence of which is a monument to the cherished American freedom to expound upon things to which one stands as a shining counterexample. Peter has responded with The Book of Vice, a work that is both infinitely more entertaining and ultimately more educational about the nature of right and wrong.

I can go on a first-name here, as I know Peter from my Chicago days, and we’ve even indulged together in approximately three of the seven types of vice he explores in the book. (I’m also “friends” with Carl Kasell on Facebook, but that’s not a very elite group.) Like any new author, Peter has now started up a blog, and I was able to prevail on our friendship to secure Cosmic Variance a place on its very elite blogroll. You are doubtless imagining a tensely-negotiated quid pro quo according to which I would agree to plug the book, and of course you are correct. But all this talk of virtue and vice activated some tiny shred of conscience that I hadn’t previously suspected, so I actually waited to read the book before I mentioned it. And: it’s great! Which saves me a certain amount of light stepping, book-review-wise.

The conceit of the book is that, unlike bilious blowhard Bill Bennett, whose greatest pleasure in life (other than chain smoking and dropping millions at slot machines) is publicly condemning the moral failures of others, Peter is a genuinely generous and good-hearted person, even shading toward the vanilla in the workings of his everyday life. Vice, in other words, just isn’t his bag. So when he brings his charming wife Beth along on a fact-finding (and strictly non-participating) mission to a partner-swapping swinger’s club, he reports back from the perspective of a fascinated anthropologist, not that of a jaded connoisseur. And, like any good social scientist, he doesn’t pre-judge, but let’s the experimental data determine the conclusions.

As a result, not all vices come in for equal measures of condemnation or celebration. Swapping sexual partners? Kind of boring, and ridden with self-deception. Modern high-tech gluttony? Awesome.

In case you were wondering.

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Do Good Things

The crazy kids over at ScienceBlogs have been doing a good deed: running a fundraising campaign for the DonorsChoose charity, an organization that helps out with numerous small-scale projects at public schools across the country. Chad Orzel at Uncertain Principles has been going all-out, drumming up support for a series of worthy proposals. Many of his fundraising pitches involve making fun of atheists such as myself, calling us cheap bastards and referring to St. Richard Dawkins as a doodyhead. But now he needs our help, to spread the word beyond the insular world of ScienceBlogs and ask people in the larger community to help out with the challenge. That’s what we like about Chad: shamelessness!

So let’s prove that we cold-hearted totalizing materialists can also go soft and squishy in the face of needy children, by opening our wallets and donating to a good cause, either to one of Chad’s challenges or to any of the others. Afterwards, you are free to return to your customary relativistic eudaemonic ways, savoring martinis spiced with the chilled blood of baby seals.

And speaking of things to do, Chad also brings up the topic of N things every person/man/woman should know/do/experience. These lists usually serve as cheap ways for writers who have run out of ideas to fill up a few column inches, and typically consist of a dizzy amalgamation of several things that are perfectly trivial, other things that are actually worthy, and many things that make no sense or are strictly impossible. With that paradigm in mind, some time back I whiled away the minutes during an especially boring seminar by constructing my own List of 25 Things Every Person Should Do Once In Their Life. I think it is just as good as anybody else’s list!

  1. Found a utopian colony.
  2. Integrate by parts.
  3. Decode the Voynich manuscript.
  4. Defy gravity.
  5. Recover lost treasure.
  6. Translate the pre-Socratics.
  7. Make love on the 50-yard line.
  8. Raise a pig and make sausage from it.
  9. Lead a witness.
  10. Outrun a bear.
  11. Raise a point of order.
  12. Memorize Paradise Lost.
  13. Swoon.
  14. Wake up in Vegas in a stranger’s house.
  15. Collapse a wavefunction.
  16. Run for public office.
  17. Resign in disgrace.
  18. Prove Fermat’s Last Theorem.
  19. Hack into NORAD.
  20. Problematize a binary opposition.
  21. Square the circle.
  22. Kiss in anger.
  23. Batten a hatch.
  24. Unscramble an egg.
  25. Donate to charity.

How many have you done?

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Please Tell Me What “God” Means

Via 3quarksdaily, here is Richard Skinner (“poet, writer, qualified therapist and performer”) elaborating on Why Christians should take Richard Dawkins seriously. I would argue that they should take him seriously because much of what he says is true, but that’s not Skinner’s take.

Skinner suggests that Dawkins is arguing against a straw-man notion of God (stop me if you’ve heard this before). According to the straw man, God is some thing, or some person, or some something, of an essentially supernatural character, with a lot of influence over what happens in the universe, and in particular the ability to sidestep the laws of nature to which the rest of us are beholden. That’s a hopelessly simplistic and unsophisticated notion, apparently; not at all what careful theologians actually have in mind.

Nevertheless, Dawkins and his defenders typically reply, it’s precisely the notion of God that nearly all non-theologians — that is to say, the overwhelming majority of religious believers, at least in the Western world — actually believe in. Not just the most fanatic fundamentalists; that’s the God that the average person is worshipping in Church on Sunday. And, to his credit, Skinner grants this point. That, apparently, is why Christians should take Dawkins seriously — because all too often even thoughtful Christians take the easy way out, and conceptualize God as something much more tangible than He really is.

At this point, an optimist would hope to be informed, in precise language, exactly what “God” really does mean to the sophisticated believer. Something better than Terry Eagleton’s “the condition of possibility.” But no! We more or less get exactly that:

Philosophers and theologians over the centuries, grappling with what is meant by ‘God’, have resorted to a different type of language, making statements such as “God is ultimate reality”; or “God is the ground of our being”, or “God is the precondition that anything at all could exist”, and so forth. In theological discourse, they can be very helpful concepts, but the trouble with them is that if you’re not a philosopher or theologian, you feel your eyes glazing over – God has become a philosophical concept rather than a living presence.

The trouble is not that such sophisticated formulations make our eyes glaze over; the trouble is that they don’t mean anything. And I will tell you precisely what I mean by that. Consider two possible views of reality. One view, “atheism,” is completely materialistic — it describes reality as just a bunch of stuff obeying some equations, for as long as the universe exists, and that’s absolutely all there is. In the other view, God exists. What I would like to know is: what is the difference? What is the meaningful, operational, this-is-why-I-should-care difference between being a sophisticated believer and just being an atheist?

I can imagine two possibilities. One is that you sincerely can’t imagine a universe without the existence of God; that God is a logical necessity. But I have no trouble imagining a universe that exists all by itself, just obeying the laws of nature. So I would have to conclude, in that case, that you were simply attaching the meaningless label “God” to some other aspect of the universe, such as the fact that it exists. The other possibility is that there is actually some difference between the universe-with-God and the materialist universe. So what is it? How could I tell? What is it about the existence of God that has some effect on the universe? I’m not trying to spring some sort of logical trap; I sincerely want to know. Phrases like “God is ultimate reality” are either tautological or meaningless; I would like to have a specific, clear understanding of what it means to believe in God in the sophisticated non-straw-man sense.

Richard Skinner doesn’t give us that. In fact, he takes precisely the opposite lesson from these considerations: the correct tack for believers is to refuse to say what they mean by “God”!

So, if our understanding of God can be encapsulated in a nice, neat definition; a nice, neat God hypothesis; a nice, neat image; a nice, neat set of instructions – if, in other words, our understanding of God does approximate to a Dawkins version, then we are in danger of creating another golden calf. The alternative, the non-golden-calf route, is to sit light to definitions, hypotheses and images, and allow God to be God.

It’s a strategy, I suppose. Not an intellectually honest one, but one that can help you wriggle out of a lot of uncomfortable debates.

I’m a big believer that good-faith disagreements focus on the strong arguments of the opposite side, rather than setting up straw men. So please let me in on the non-straw-man position. If anyone can tell me once and for all what the correct and precise and sophisticated and non-vacuous meaning of “God” is, I promise to stick to disbelieving in that rather than any straw men.

Update: This discussion has done an even better job than I had anticipated in confirming my belief that the “sophisticated” notion of God is simply a category mistake. Some people clearly think of God in a way perfectly consistent with the supposed Dawkinsian straw man, which is fine on its own terms. Others take refuge in the Skinneresque stance that we can’t say what we mean when we talk about God, which I continue to think is simply intellectually dishonest.

The only on-topic replies I can see that don’t fall into either of those camps are ones that point to some feature of the world which would exist just as well in a purely materialistic conception, and say “I call that `God.'” To which I can only reply, you’re welcome to call it whatever you like, but it makes no difference whatsoever. Might as well just admit that you’re an atheist.

Which some people do, of course. I once invited as a guest speaker Father William Buckley, a Jesuit priest who is one of the world’s experts in the history of atheism. After giving an interesting talk on the spirituality of contemplation, he said to me “You don’t think I believe in G-O-D `God,’ do you?” I confessed that I had, but now I know better.

For people in this camp, I think their real mistake is to take a stance or feeling they have toward the world and interpret in conventionally religious language. Letting all that go is both more philosophically precise and ultimately more liberating.

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Nobel Fashion Police

Sorry for the meager posting of late. I’m in one of those phases with papers that are justthatclose to being done, and have to concentrate on pushing them out the door. So blogging might be light for a while.

By way of light diversion, here’s the LA Times’ take on grading recent Nobel Laureates on their fashion savvy (hat tip to Jennifer). The first thing to note is that physicists come out looking good, although one suspects that the grading was done on a curve. Here is Peter Gruenberg, of Giant Magnetoresistance fame.

Peter Gruenberg
On the Hit/Miss scale, the Times bestows a “Hit” on Gruenberg’s ensemble. “Here’s a guy who knows cool,” they say. Who am I to argue with the mainstream media?

But it’s not only the physicists who seem to get the benefit of the doubt. Here’s Literature laureate Doris Lessing, just after the Prize was announced.

Doris Lessing
This one is also graded a “Hit.” Admittedly, I wouldn’t want to be graded on my fashion choices as I was being surprised by photographers upon returning home from a trip to the grocery store. But still, rhapsodizing about the “curving highlight of red scarf” seems a bit much.

In other cases, the Times is unduly harsh. Here is Rajendra Pachauri, Chair of the Intergovernmental Panel on Climate Change.

Rajendra Pachauri
I’m sorry, but that is one stylin’ bureaucrat. Yet the Times gives him a “Miss,” complaining that the blue of his tie blends into the blue of his shirt. Like I said, graded on a curve, and not the same curve for everyone.

And then we have Medicine laureate Mario Capecchi.

Mario Capecchi
Again, the Times comes down hard, especially on the hat. Obviously they’ve spent too much time at Oscar parties and not enough at convocation ceremonies. The guy’s receiving an honorary degree in medical biotechnologies from the University of Bologna. This is the one yearly chance for your typical academic to go whole hog for the pomp and circumstance. Good for him.

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What is Your Equation?

Edge.org has collaborated with the Serpentine Gallery in London on a fun kind of artistic event: a collections of formulas, equations, and algorithms scribbled (or typeset) on pieces of paper and hung from the gallery walls like honest-to-goodness pieces of art. I was one of the people asked to contribute, along with another blogger or two. You can check out the entries online.

Some of the entries are straightforwardly hard-core mathematical, such as the one from J. Doyne Farmer or this from Shing-Tung Yau:

yau1000.jpg

Mathematical truths have a uniquely austere beauty in their own right, but the visual presentation of such results in the form of equations can be striking even if the concepts being expressed aren’t immediately accessible. (Yau is talking about Ricci Flow, a crucial element in the recent proof of the Poincare Conjecture.) Meanwhile, many of the entries take the form of metaphorical pseudo-equations, using the symbols of mathematics to express a fundamentally non-quantitative opinion (Jonathan Haidt, Linda Stone). Some of the entries are dryly LaTeXed up (David Deutsch), some are hastily scribbled (Rudy Rucker), some tell fun little stories (George Dyson), and some are painstakingly elaborate constructions (Brian Eno). Several aren’t equations at all, but take the form of flowcharts or other representations of processes, such as this from Irene Pepperberg:

pepperberg1000.jpg

My favorites are the ones that look formidably mathematical, but upon closer inspection aren’t any more rigorous than your typical sonnet, like this one by Rem Koolhaas:

koolhaas1000.jpg

Or the ones that are completely minimalistic, a la James Watson or Lenny Susskind. Note that the more dramatic your result, the more minimal you are allowed to be.

The big challenge, of course, is to choose just one equation. There are a lot of good ones out there.

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You Call This Peace?

Al Gore will share this year’s Nobel Peace Prize with the U.N.’s Intergovernmental Panel on Climate Change, for their efforts to increase awareness of the challenges of global climate change.

Congratulations to them and all that, but doesn’t this seem like yet another example where the Peace prize is given to someone whose record when it comes to peacefulness is somewhat mixed? Don’t forget here folks, Al Gore is the guy who invented the Internet. Have you ever looked at the Internet? There’s no peace there at all.

algoredesk.jpg

Now if only he could bring peace to his own office.

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