Abuse of alphabets in Jonathan Sack’s The Great Partnership

Now that I’ve gotten over my shock and horror (I, II, III), here is a straightforward summary of the errors that underlie one of the central arguments of the chief rabbi’s attempt at a grand synthesis of spirituality with science.

Sacks’ argument runs that Hebrew (being written right-to-left and without vowels) engages the right hemisphere of the brain (and so engenders or conduces a right-brain worldview), whereas Greek (being written left-to-right and with vowels) engages the left hemisphere (and so engenders or conduces a left-brain worldview). Hence, Sacks asserts, removing the Hebraic (Judeo-Christian) element of our society makes it, and us, one-sided, unbalanced, unstable: wholesome societies are comprised of whole people who use the left and right hemispheres of their brains.

What follows is simply a list of three types of errors in his writing-systems-based argument: failures of fact, of unconsidered alternatives, and of “big picture” synthesis. I leave you draw your own conclusions.

But please don’t read this as: “Oh, Sacks got his linguistics wrong. Guess I’d better skip that bit and read the rest of the book.” The questions the list of errors raises are: How difficult would it have been to avoid these errors? How likely is that The Great Partnership really understands and values science and scholarship? Is it really qualified to offer “big picture” solutions concerning society, knowledge, and meaning?

You can’t fight off a locust swarm with a fly swat. So, if I concentrate on the abuse of alphabets, it’s not because there aren’t problems elsewhere. I’m just tending to my own backyard. (Not that I’m ruling out adding in another couple of cents’ worth later…)

Errors arising from failure to check or reflect on basic facts

1. Hebrew does not write without vowels.

EVIDENCE. If so, gamal (camel), gamul (weaned), gimel (letter ג), and gomel (benefactor)—and gmala, gmali, gmalo (her/my/his camel), etc.—would all be written identically. They aren’t.

2. Presence of vowels does not mean that Greek (English) is read letter by letter, as opposed to ‘big picture’-wise reading for “vowelless” Hebrew.

EVIDENCE. The closest we come to letter-by-letter reading is when we encounter unknown words, like isobutylparaben. Otherwise, we recognise words in a single glance. This is the basis of the common psycholinguistic/neurolinguistic experimental technique of ‘masked priming’, in which subjects read words that are flashed at them so quickly that they are not aware of having seen anything.

3. Reading in Greek (English) versus Hebrew (Arabic) does not show opposite lateralization.

EVIDENCE. See the left lateralization (left inferior fusiform gyrus and left middle fusiform gyrus) of brains reading Hebrew and English here. (Besides a lit review, I followed up with researchers in Jerusalem, London, Paris, and in the joint New York University – Abu Dhabi research team.)

4. Purported generalization. Voweled scripts run left-to-right. Vowelless run right-to-left.

COMMENT. The Great Partnership asserts that the opposing voweliness and direction of Greek and Hebrew cannot be coincidence. If this statement is meant to cover just Greek and Hebrew, then it is a basic error of reasoning: with only two data points, any correlation could be a coincidence. The statement only has content if taken as a generalization, in which case it is clearly false.

EVIDENCE. Voweled scripts not running left-to-right: Ladino, Meroitic, Mongolian, Sogdian, Sorani, Thaana (Maldives), Yiddish. Vowels are largely predictable in Iatmul, Kalam, Maltese, Yimas, yet these are not written right-to-left.

Errors arising from failure to consider alternative explanations.

5. Ancestry and ambient systems, not vowellessness, account for direction.

EVIDENCE. Hebrew and other Semitic scripts inherit right-left direction from Proto-Sinaitic, which inherited it from hieratic. Voweled right-left scripts with inherited/borrowed direc- tion: Ladino (from Hebrew), Meroitic (from Egyptian), Thaana (from Arabic), Yiddish (from Hebrew). Similarly, Iatmul, etc. inherit direction from Latin (or daughter systems). Vertical inheritance or borrowing from Chinese (or daughter systems): Japanese, Korean, Manchurian, Mongolian, Old Uyghur, ’Phags Pa, Sogdian.

6. Being an Afroasiatic (Semitic) language accounts for the capacity substantially to underrepresent vowels (what TGP misnames “vowellessness”).

EVIDENCE. In all of the following cases, parent scripts are used for Afroasiatic languages, daughter scripts for non-Afroasiatic ones: Greek (Hellenic) added vowels to the Phoeni- cian script; Ladino (Romance), to Hebrew; Meroitic (isolate), to Egyptian (hierogryphs and hieratic); Sogdian (Iranian) to Syriac; Sorani (Iranian), to Arabic; Yiddish (Germanic) to Hebrew.

7. Underrepresentation of vowels in Afroasiatic languages is derivative of a grammatical quirk (not of directionality, or other causes).

EVIDENCE. Afroasiatic languages have the property that prefixes/suffixes predict (to within a small margin of error) the vowels of the root. E.g., m (the present participial prefix; cf, English ing), prefixed to a verb determines the missing vowels (e.g., MSPR = mesaper; MTYL = metayel; MGMZ = megamez, etc.; or, if t is also present, e.g., MTPRD = mitpared; MTGDL = mitgadel; MTRSN = mitrasen; etc.).

COMPARISON I. Predictable material is generally omitted in writing systems. E.g., English does not represent the change in vowels triggered by ity in rapid ∼ rapidity (rapəd ∼ rəpid-ity), nor the stress shift (rápid ∼ rapíd-ity), nor the aspiration (rapid ∼ rap^hid-ity).

COMPARISON II. English, like most non-Afroasiatic languages, does not have affixes that deter- mine the vowels within the verb. Consider Wh’s dltng? The verbal suffix ng can only have its vowel filled in in one way, ing. But this tells us nothing about the vowels missing from the verb root: deleting, dilating, diluting, adulating, …?

Global, cumulative error

8. It is meaningless to compare Greek and Hebrew in point of vowels and direction.

REASON I. Hebrew direction is derivative of older systems. So, you should compare Greek with Proto-Sinaitic, or the Egyptian of Amenemhat III. Comparing Greek and Hebrew is as meaningful as comparing English/Yimas with Egyptian.

REASON II. There is no reason to believe that there is any significance to Greek direction. Where there is little or no pressure to preserve or adopt a given direction and/or the system is radically redesigned, there may be experimentation with alternative directions. Such experimentation may happen in the absence of vowels (e.g., Sabean).

REASON III. Presence/absence of vowels correlates with the grammatical properties of the linguistic families to which Greek and Hebrew belong.

The Great Partnership, or Titanic meets Iceberg: Why the chief rabbi’s alphabet soup has god spinning in his grave. Part I.

There are few things more exhilarating than seeing an argument that you disagree with put well. It’s been more than ten years since I first wrote about what atheists have that makes them atheist and what theists lack that gives them a gap for faith to fill (An Intelligent Person’s Guide to Atheism). Since then, atheism has become a hot topic, though one inclined at times to give off more heat than light.

Enter Jonathan Sacks, who weighed his Cambridge grounding in formal philosophy and found it wanting, who rose to become chief rabbi, and who now frequently runs the fevered gauntlet of the BBC’s Thought for the Day (in which a cleric must dowse a burning secular issue in the cooling balm of ancient creed).

With such qualifications, I fully expected him to emerge, like the biblical Daniel, unscalded and unscathed from the atheist inferno. I wasn’t awaiting conversion, but I did expect The Great Partnership, the result of his lifelong journey between philosophy and faith, to challenge ideas and arguments that satisfied me in my twenties.

Intending to write a review, I opened the book, sharp of mind and of pencil, filling the margins in my wake. Pretty soon, though, the marginalia ceased and the chief feeling I have on closing its covers is one of disappointment. The argument is largely concerned with reconciling science and religion. But Titanic’s problem wasn’t the tip of the iceberg but what lay beneath—which is why An Intelligent Person’s Guide to Atheism, from the start, plunged down to the worldviews that underpin science and religion, where Sacks, oblivious, skims along the surface.

The Great Partnership deserves Titanic’s fate. When he reviews arguments that others have made before him, Sacks is competent. But when his case demands originality of thought, whether to frame questions or offer answers, the result is not searing, but soggy. Not fireproof, but waterlogged. Platitudinous and complacent.

I won’t show this at length. I don’t think the book merits it. What I offer instead is a proxy-review, like those offered to Shmuley Boteach and Fred Reed. I’ll take just one part of the book and show that the high number of basic, easily avoidable errors disqualifies its author from the ranks of serious commentators.

Writing systems are central to how Sacks makes his case. Not only are they prominent in the book, but the difference between Hebrew and Greek was Sacks’ icebreaker on the BBC’s Start the Week. Doubtless, he could have opened otherwise (the book is, after all, mostly meandering and autobiographical, impressionistic and anecdotal). Yet, if aleph-beth versus alphabet is how he chooses to make his big splash, to prove he’s an intellectual supertanker, on national radio, on a Monday morning, then clearly this is not incidental to his thought. This proud prow of his case is thus a fair point for testing how seaworthy that thinking is.

But I must emphasize: this is not a review of the rabbi’s linguistics. Nor am I interested in what led him to make to errors so numerous, basic and avoidable (complacency? hubris? incompetence?). My point is that is if this is the intellectual prowess of this much praised salvo of newfangled anti-atheism—from an academically trained philosopher, a community leader, a veteran of public communication, a stalwart of interfaith dialogue—then it is a very sorry state of affairs. Little could do more to sink the idea that the religious voice will guide us through turbulent seas, or that it constitutes an intellectually defensible position, than this snapshot of (complacent? hubristic? incompetent?) analysis from The Great Partnership.

Big splash or damp squib?

Hebrew runs from right to left and is written without vowels. Greek runs from left to right and is written with vowels. This, Sacks claims, cannot possibly be coincidence. And, in the difference, he perceives deep cultural significance. To reconstitute the meaning of a vowelless text, you have to keep the big picture of the text in mind. Such synthesis is a very “right-brain” activity. To read a voweled script, you concentrate on the each individual sign. Such analytic assemblage is a very “left-brain” activity. Thus, the concerns of Jewish culture are about big picture issues of meaning—wholes and holiness—whereas Greek culture is about taking things apart and seeing how they function. More or less: Greeks are from Mars, Jews are from Venus, and you can see it in how they write.

Just this sliver of thought triggers three clarions of alarm bells: one for culture, another for neurology, and the last for the form and function of writing systems. Of course, the rabbi recognizes—or so he says—that his characterization of the two cultures, and of neurology, is a simplification. I’m not sure this is entirely fair to simplifications. It’s a slippery slope from simplification to oversimplification (or, perhaps more aptly, from dumbing down, down to dumb). Whenever the rabbi talks of left-brain cultures, or left brains, or brains, it feels to me we’re sailing in perilous propinquity to land of “Relativity says all things are relative”.

But many people founder on the logic of neuroscience, and thumbnails of cultures, so diffuse and sprawling, are easily misread, like reefs through water. Alphabets, by contrast, offer solid ground, concrete and familiar. The internet abounds with information for the curious (wikipedia, omniglot, ancientscripts). So, if you’re making claims about alphabets, directions, and voweliness, it’s easy to check your facts, encounter alternatives, and develop and test rival hypotheses.

How far and how successfully Sacks has done this speaks to the intellectual integrity of The Great Partnership, and possibly to that of the new anti-atheist enterprise (of which, to judge by the press, Sacks is something of a flagship). After all, if he can’t figure out how to collect facts and check hunches for such straightforward, well documented, hands-on things as ABC’s, what chance does he have of navigating his way, or his followers, through more abstract arguments, such as the relationship of science and religion, the nature of goodness, and the meaning of life?

Part II
Part III

Language, Flat Earth, and Goldilocks: Three riffs on evolution

A blonde girl with big lips surprised me after my talk in Toronto yesterday. Double surprised me, in fact. I thought she’d been asleep but I guess she’d been listening with her eyes shut. I had just argued that language, analysed à la Chomsky, reveals the stages by which our minds evolved. Minds don’t leave fossils. So, the common wisdom says, we can only get at cognitive evolution indirectly, by examining artefacts, like cave paintings and tools. Finding that the capacity for language is itself a fossil bed of mental evolution turns the conventional wisdom on its head. But Eyes Shut had been reading articles by a journalist—not religious or christian, she hastened to add—who had found lots of problems with evolution and she found his case convincing. Her question: so what did I think about that?

The classic Kruger-Dunning conundrum! To know whether you can trust the journalist and his assessment of evolution, you need to judge his level of expertise. But to judge expertise, you need expertise. Which makes the journalist useless: if you’re expert, you don’t need to rely him; and if you aren’t, you can’t. But people engage in because charades. They don’t believe things because they’re true, but because they sound like what they want to hear. So, they assume that unreliable sources are reliable and, worse still, assume that they have gained expertise by reading them.

Eyes Shut seemed more open than this, but I know from experience how difficult Kruger-Dunning delusions are to dislodge. My mother is always Kruger-Dunning me. She insists on having unearthed all manner of esoteric truths in health and healing by reading about herbs, and electro-medicine, and magnesium, and potato skin soup fasts, and coconuts, and …. But without expertise, you have no way of knowing whether what you’re reading—electro-medicine, evolution, etc.—gives correct answers, or competent answers, or complete answers, let alone whether it asks the right questions to begin with. Anyone can make a case sound convincing by ignoring everything that’s inconvenient and, if you’re not expert, you don’t know what they’re hiding from you, or from themselves.

So far as evolution and language go, though, I can answer with some expertise. And the power of Darwin’s idea seems to me little short of miraculous.

For instance, I recently finished a paper that argues against the “geometric hypothesis”. In brief, think of the brain like a computer. Language is one of the tasks it can perform (like playing dvds, or word processing). My job is to discover the program that the brain runs which makes it fit for language. Hence, what are building blocks of the program and how are they put together? The geometric hypothesis says that some combinations of building blocks are ruled out, even though the computational system would have no trouble with them. The opposite view, which I believe in, is that there are no such restrictions: the brain welcomes all inputs. It’s like kosher versus treif: some combinations of food are fine for the digestive system (meat and milk, meat and fish, …), but you’ll never find them on a Lubavitcher buffet.

There are two ways to disprove the geometric hypothesis.

In one, you go off and describe hundreds of languages (in this case, we’re interested in pronouns, verbs, and words like this/that, here/there, hither/thither). You then pool all the data to see which types of languages the brain is capable of producing. Then you simmer away for years to boil the data down to a set building blocks all combinations of which are used by some language or other—hoping that the whole thing doesn’t blow up in your face like an ill-set pressure cooker.

Given the hundreds of languages you need to document, the hundreds of hours that go into describing each one, the hundreds of hours that go into conducting initial, then larger, then yet larger cullings of the data, and the hundreds of hours that go into devising and evaluating successive proposals, a reasonable estimate is that it has taken this approach some 100,000 “thought hours” to show that we’re not at a Lubavitcher buffet: the geometric hypothesis is wrong.

Here’s the Darwinian alternative. You consider whether geometries are evolutionarily necessary (they aren’t), whether they’re evolutionarily stable (they aren’t), and whether they offer informational, hence adaptive, advantages (they don’t). In fact, if we ever had geometries, evolution would expect us lose them. So, if it’s a sunny day and you have some good coffee, you can probably get all this thinking done under 10 hours.

Darwin didn’t have that much to say about language. Indeed, we can apply his ideas to the geometric hypothesis only because several scientific and mathematic revolutions separate us from him. For his ideas, in such radically foreign intellectual terrain, to deliver in 10 hours what nose and grindstone only churn out after 100,000 strikes me as close to miraculous.

* * *
“Thought hours” is a useful way of guaging the robustness of an idea and the concept came up again in my conversation with Eyes Shut, in a moment of superb irony. As said, it’s up to experts to assess critiques of evolution. However, if the problems are so obvious that an enthusiastic amateur can unearth them, then you’d think that theory would have been debunked long ago. There is, after all, no “scientific establishment” that protects bad ideas. There is only a scientific disestablishment, that finds the false and roots out the wrong. The bigger the ideas are, the more credit you get for making them fall.

However, Eyes Shut observed, it had taken centuries for people to stop believing that the earth is flat. “Evolution, your days are numbered” was the subtext, I guess. The comparison, though inapt, is fascinating.

Evolution and flat-earthism may be of great age, but, in its time, evolution has withstood hundreds of thousands of hours of criticism, modification and reform. Flat-earthism dies once you watch a ship vanish over the horizon: hull first, mast last. Age in thought hours, not years, is what matters.

What keeps me smiling as I type (and reread) this is the latest twist in the evolution of anti-evolutionism. Flat-earthers are the archetypal rejectors of progress, the possessors of undislodgeable delusion. Evolution, by contrast, is an idea so revolutionary that, long after it became the mainstay of the natural, social, and cognitive sciences, the religious still struggle to accept it. Yet at least one anti-evolutionist wants to equate evolution with the flat-earthism, the symbol of (religious) recalcitrance.

* * *
Before Toronto, I was at a mine in northern Quebec. The highlight was watching professional geologists in action. Scrutinizing tray after tray of dreary rocks, consulting the chemical analysis, plotting and comparing the drill sites, then having an animated discussion about how long this now upturned, underground volcano had been active and underwater, how long it had remained hot after it ceased erupting, why millions of years later it had withstood the pressures that had distorted the neighbouring geology.

Here’s how the discussion did not run:

“Let’s pretend that god created this bit of the earth so that it looks like there was a volcano here.”
“Yes, and let’s pretend that he put a basalt cap at this end so that we would think that the convection currents would have remained active longer.”
“Good idea, and let’s also pretend that this a magma chamber and that this is swarm of barren dykes.”
“Great because if we pretend that god did all of that, then we’ll know where to look for which metals.”
“Yes, but let’s just hope though that god made this pretend volcano like all those other ones.”
“True, you can’t be too careful. You know how god loves dykes. He might have just put them there to test us.”

Geology makes a nonsense of the bible. But so does physics. So do linguistics, genetics, and cosmology. And yet only evolution seems to hold a special place in the hostilities of the godly, as a shibboleth of the faithful.

I think it’s because evolution is the goldilocks science. Linguists are too abstract for anyone to care to question them. And geologists and physicists are too concrete for anyone to dare to question them (the bible belt likes its oil and mining companies and the GPS that guide them). But evolution is about us. It hits home. Plus you can deny it without personal cost. Deny physics, and your GPS navigator becomes black magic (“Begone Satan, I shall perform no U-turn in 100 yards”). Evolution is—as the faith-fooled bleat—“just a theory”.

And yet, as genetics advances, it builds a bridge between evolution and technology (think of the bible belt’s love of GM soya). The debunkability of evolution is declining market.

Besides, it’s only a matter of time before the religious discover a special fondness for evolution. As cognitive science finds the fossils that reveal why the mind creates gods, and why groups of minds create religions, the godly will suddenly proclaim that evolution provides the ultimate proof of god’s existence: he has programmed us to believe in him! Well, we’ll deal with irony when we come to it. First, let’s deal with his charade of making gold mines look like superannuated subaquatic volcanoes…

The Church of Anti-Evolution and the imminent rise of religious pro-evolutionists

In the rough-and-tumble rigour of right-thinking, free-thinking modernity, ancient man-made religions struggle to evolve a niche for their arthritic man-made deities. Change is tough when you keep a facade of eternal immutability.

Faced with the challenge, many have embraced anti-evolutionism with gay abandon. But what is this queer fascination in the anti-evolutionist camp? After all, many christians came out as prodarwinians when Darwin first published.

Perhaps something in their upbringing forces anti-evolutionists to fixate unnaturally on their own kind and makes them devalue or despise normal, heterogeneous relationships. But with anti-evolution quickly evolving into the shibboleth of the faithful, what the god-free and sensible need to get straight is: What is this Church of Anti-Evolution and when will it crumble?

Three aspects of anti-evolutionism are intriguing: its arbitrariness, its irrelevance, and its misdirectedness. The last of these is the most fascinating, as it entails that we will soon witness the birth that of a religious movement that is as diametrically opposed to anti-evolutionism as anti-evolutionism now is to evolution. Let’s examine the three aspects in turn.

First, the bible is overbrimming with defunct myths. Consider physics, geology, or even linguistics:

• Microwave background radiation—and the rest of the slew of modern astronomy—shrinks the tumescent sprawl of a grasping god. Yet few activists clammer for physics not to be taught in schools, as they do for evolution.
• Geologists’ rubble is far mightier than the hammer Abraham wielded against his in-law’s idols. Yet we rely inextricably on extraction of oil and minerals from within the earth and these are industrial applications of geological science are especially beloved of the Bible Belt.
• Linguistic reconstruction traces a non-biblical, non-babelical path for the origin of languages and shows, of course, that Hebrew is the child, not the parent, language. Babel thwarts god much more soundly than god thwarts Babel.

Evolution is, scientifically, a completely arbitrary hang up.

Second, DNA is what the faith-ridden should live in fear of. If all humanity descends from Noah, this should be clear in our DNA. Genes should reconstruct to a Middle-Eastern ancestor. But DNA points to Africa. Genetic diversity should be greatest in the Middle East and should peter out as we retreat from Ararat. But Africa greatly outstrips the Middle East in DNA diversity. And the few “post-flood” generations could not have given rise to the range of human genetic variation that is attested. The media would have been all over any hint of a genetic timeline close to the biblical one.

The godly can’t play the “just a theory” ploy for DNA as they do for evolution. “Sure, we use DNA technology to convict criminals, to exonerate the innocent, to screen for disease, to develop cures, to feed the world, to save lives, but it’s just a theory.” Just a theory, but one they adhere to religiously.

How about the compatibility ploy? For instance, Rabbi Shmuley huffs huffs that “the Biblical account of creation easily accommodates an evolutionary ascent” because “G-d created first the mineral, then the vegetable, then the animal, and finally human life forms” (previous post). (G-d, y-u’re such a j-ker, making it like laws of nature did all the work!) What’s the equivalent compatibility ploy for DNA? That god monkeyed with the genes of Noah’s offspring to locate human origins in Africa? (Such a j-ker, Mr G-d, such a big sh-t!) How hole-y can the holy writ get?

And this leads to aspect number three. It’s only a matter of time before the religious hit on the perfect solution to this conundrum: their old foe, evolution. If you need to account for post-flood genetic spread, then suped up selection is the perfect tool. We can all look forward to the spectacle of the faithful vehemently urging that natural selection does far more, not far less, than scientists said it does: it accounts for the genetic range across humanity in just a few post-deluvial generations. There’ll soon be “scientific” grounds for believing in a biblical origin of Africa’s genetic wealth (maybe that’s what became of the lost tribe…). And alongside the institutes for ‘creation “science”’ and “‘intelligent” design’, we’ll soon see ‘post-flood “evolutionary genetics”’.

How do you present a 180-degree turn as the immutable word of god? Well, evolution is full of surprises.

Church of Evolution: preview of a book unfinished, unpublished, and unread

Rabbi Shmuley (who, it transpires, is not an invention of 30Rock) has been kind enough to add me to his mailing list, and without me having to pray to Santa. The two of us have little in common but his bearded mutterings make for a lovely guffaw at breakfast. So, I stay subscribed.

His latest comes when I’m on holiday and have time to ponder profundities. The author of the forthcoming Church of Evolution (Santa, can you hear me?) asks: Does questioning evolution make you anti-science?

What quality of publication is so titillatingly titled a tract likely to be? Too impatient to wait for release, I’m going to hazard a guess based on the powers of logic manifest in Shmuley’s Huffington. Alas, Shmuley’s gordian beard is something even Ockham’s razor will strain to tame.

Look how many errors he can cram into a single sentence! “No scientist has ever witnessed evolution directly and science itself says that this is impossible given the vast amount of time needed for species to evolve.” One sentence, four errors. That’s more than an error every seven words.

1. Loads of scientists have seen evolution. And they are dwarfed by the number of non-scientists who have seen it, all too close and personal. As rodents, insects, bacteria, and viruses acquire resistance to our means to combat them, we are watching, and suffering, evolution in action.
2. Science, then, obviously does not say that seeing evolution is impossible.
3. What science actually says is that speciation takes more time than any one observer can give it (not the same as saying that you can’t catch evolution in the act).
4. And what’s with this demand for observables? Observables are fine, but deducibles are what science is about. Deducibles and explanations. If we are only to believe in observables, then we should all denounce the millennium. (All of that “year two thousand” nonsense that the Christians were going on about was clearly a big hoax. After all, no one has ever lived to see a millennium. Not even Methuselah…)

This doesn’t bode well for Shmuley’s Church. But maybe such errors are collateral damage in his higher purpose. So, why is he airing these and other errors in public?

Rabbi Shmuley is rallying to the defence of Republican presidential hopeful, Rick Perry, who recently cited gaps in current understanding of evolution as grounds for general scepticism, and Paul Krugman went all Nobel-laureate on him in the New York Times. Shmuley is the man for the task because has been “reading extensively on evolution” since the 1990’s, and has organised, moderated, and participated in debates against such venerable evolution-populists as Richard Dawkins.

Watching how Shmuley moves from gaps in theories to chasms in reasoning tells us much about the likely quality of Church of Evolution.

His basic case is that he and others have unmasked the truth that Dawkins and similar refuse to admit: “evolutionists have a tough time defending the theory when challenged in open dialogue”. (He doesn’t consider that debating an opponent who can cram four errors into a single sentence is like fighting off a locust swarm with a fly swat.) The fact Shmuley thinks this is worth saying, and that he goes on about it at length, reveals how unqualified he is to write about evolution.

An extensive reader on evolution cannot fail to observe that there are people currently publishing scientific articles about evolution. This is a deep and profound observation, so I’d better not let it pass by unbelaboured. Today, at this very moment, now in fact, there are scientists, yes real live scientists, who do science professionally, and these scientists are publishing research into evolution in a myriad of journals (or maybe it’s a panoply), and these very journals are dedicated to publishing nothing but the research of such scientists. What could this profound and inscrutable revelation possibly mean?

One explanation is that scientists know everything possible about evolution. Every single thing there is to know, they know it. They discovered it ages ago and they have no unanswered questions left. Not a single, niggling one. And so to fill the void in their lives, they publish the same unoriginal, non-finding over and over again, in different journals, whilst failing to see the gaps that Shmuley-Perry’s perceive.

No, that’s not it. The extensive reader on evolution must surely have figured out that the reason there are still scientists answering questions about evolution is because they themselves are still asking them. And why do people ask questions? They do so to make a rhetorical point. Or else to identify and fill a gap in their knowledge.

So, if you want to prove that there are gaps in evolutionary theory, you don’t need to extensive reading starting in the 1990’s. You don’t need to organize, moderate, participate in, or even attend debates about evolution. All you need to do is check to see whether there are scientists working on the theory of evolution and you know it’s not a done deal.

This is so blindingly obvious that one has to wonder why the author of Church of Evolution bothers to comment on it.

The reason is that gaps have special significance to the religious. They are fundamental currency for the godly. God, you see, is basically play-doh. Sure, they come in prepackaged parcels, but God and play-doh can be squeezed into any shape you want. And, in particular, as my pre-school niece will gladly demonstrate, there isn’t a gap you can’t squeeze play-doh into. So, show the godly a conclusion they don’t like and they grasp for gaps, just as the thirsty, given a tetrapak, grasp at straws.

But if the gaps really were god-shaped—that is, if the gaps really did undermine the scientific quest for understanding—then surely scientists would have figured this out by now and gone off and done something else. After all, some of them have phd’s and are bright enough to publish in journals. And scientists are really good at killing off ideas that don’t work (remember ether? how about phlogiston?).

So, the godly grasp at gaps in theories because they hope to squeeze god into them. But the easiest way to check for gaps—by asking whether there are scientists at work—is also the surest way to tell you that aren’t any god-shaped gaps going.

You don’t need to be “reading extensively on evolution” to reach this conclusion. Think about it. Does Road construction ahead mean ‘Road with flaws’ or ‘Road inconstructible’? Does it mean ‘No road can ever be built here’ or ‘Experts say a road can and should be built here’? Going on about gaps in theories is a sign that one’s extensive reading is outsized by the extensive gap in one’s understanding.

The moment towards the end of his Huffington where Rabbi Shmuley reveals that god-shaped gaps are what he’s really after, also reveals a second reason as to why he is ill-suited to assess the state of science. He writes that “the Biblical account of creation easily accommodates an evolutionary ascent, seeing as … G-d created first the mineral, then the vegetable, then the animal, and finally human life forms. The only question is whether or not this was guided.”

Where scientists seek explanations, all Shmuley offers is compatibility. His alternative—to graffiti “cos God said so” on every scientific paper that comes his way—explains nothing. Science moves forward when people find places where rival accounts become incompatible and then test them. Incompatibility is key to explanation. So Shmuley’s grand idea is useless. Anything compatible with everything explains nothing.

So, what does this bode for Shmuley’s future Church? If its author can squeeze four errors into a single sentence, rebuttal point-by-point will be pointless (remember the locusts). So we must ask instead: does Rabbi Shmuley have the logical wherewithal to assess the state of evolutionary science in the first place? Well, for one thing, he doesn’t realize that ‘Scientists at work’ is one of the best guarantees we can have for the validity of major ideas—just as ‘Road construction ahead’ means ‘Experts see this as the best way forward’. There is no road from gappy to holy. Moreover, after all his “extensive reading”, he still doesn’t know what evolutionary theory is for. We want explanations, and explanations arise from incompatibilities. Shmuley’s approach is compatible not only with the truth, but with every delusion imaginable.

The gap-happy Church of Evolution will doubtless enlighten us as to the evolving nature of anti-evolutionism and the forces that animate it. But pray for the trees that are felled to print it, for they will be pulp not once, but twice.

What is homophobia good for? (Or: how to use science to advance moral debates)

In an earlier posting asking what homosexuality is good for, I sketched the idea that both homosexuality and homophobia might in different ways be adaptions. A recent publication about where Europe’s Y-chromosomes come from supports the ideas behind this thinking, especially with regard to homophobia, and this, in turn, affects how we should respond to the place of homophobia in the so-called ‘judeo-christian ethic’. Which brings back the topic of the earlier posting (about one attempt to reform attitudes to homosexuality by barraging the homophobes with scientific facts). There, I argued, that scientific fact rarely impacts on moral opinion. However, when science feeds our understanding of the history of ideas, when it shows us how and why our ‘morals’ originated, then it is a very powerful tool indeed. In the current case, science unmasks the charade that promotes judeo-christian homophobia to the status of a moral principle, revealing it as the remnant of pressures far distant, indeed antithetical, to the demands with which our modern world confronts us.

To begin with, here, again, is the scientific idea: homosexuality is a biological adaption and homophobia, a cultural one and each of them is associated with dominant strategies of resource management. That is: under some circumstances, a group with some homosexuality will be ‘fitter’ (i.e., will more successfully dominate resources) than a homophobic group that coerces reproduction from all its members; and, under other circumstances, a homophobic group will be ‘fitter’ than one in which some members support their siblings’ offspring rather than raising offspring of their own. In more detail, when resources are finite and, so, cannot support an indefinitely expanding population, having a proportion of (male) homosexual offspring induces collaboration, rather than conflict, over resources when the offspring in turn raise the next generation. Conversely, when resources can also be increased indefinitely (for instance, by bringing new land into cultivation, or by breeding larger herds and seeking new grazing land), then the genes of the parents are better served when all offspring independently raise their own next generation.

If this is correct, then it leads to some very specific expectations about how different genes will fare in expansionary farming/herding communities as opposed to others. Since males are freer to raise large families than are women, the scenario of resource abundance suggests moving from hunter-gather or small-scale farming to agriculture or nomadic herding will favour men and, hence, male genetic lines: a man in possession of large cultivated areas or large herds will be able to support several wives and their offspring and each male descendent will be able to do likewise, provided the expansion rate of the resources permits (i.e., provided there is enough new land or new technology to permit greater farm/herd yields). Precisely this claim is supported by a recent article about European paternal lineages and their relation to the spread of agriculture across Europe.

The article (A predominantly Neolithic origin for European paternal lineages, plosbiology.org) examines the distribution, across Europe, of different genetic lines of Y-chromosomes (inherited from the father) and compares these with lines of mitochondrial DNA (inherited from the mother). It argues that the ‘microsatellite diversity [‘of the commonest European Y-chromosomal lineage’] is best explained by spread from a single source in the Near East via Anatolia during the Neolithic’ (after the last major ice age). The significance of this result is as ‘a prime example of how technological and cultural change is linked with the expansion of a Y-chromosomal lineage’. Moreover, ‘the contrast of this pattern with that shown by maternally inherited mitochondrial DNA suggests a unique role for males in the transition’. More specifically, the authors, Balaresque et al., argue that ‘the disparity between mtDNA [mitochondrial DNA] and Y-chromosomal patterns could arise from an increased and transmitted reproductive success for male farmers compared to indigenous hunter-gatherers, without a corresponding difference between females from the two groups’, resulting in ‘the expansion of incoming Y lineage’. References in article point to the same pattern in other parts of globe: the Han expansion in China, the Bantu expansion in Africa, and the introduction of agriculture to India. Moreover, if the Bantu expansion involved herding rather than farming (as, e.g., work on patriarchy and herding would lead on to suspect), then the results apply equally to farming and herding. This is as one would expect if my hunches about homophobia are correct (though data about levels of homophobia in the Neolithic is unfortunately lacking—contemporary anthropological data is the obvious proxy, but I haven’t done a search for any relevant studies).

Such evidence permits one to make sense of why judaism and its descendent faiths, christianity and islam, think of homophobia as a moral virtue. The ancient Israelites were (a) a settler nation, concerned (b) with routing indigenous inhabitants, and whose economic mainstays were both (c) agriculture and (d) herding. All four factors are concerned with expansion of population and its resource base. The societal organisation we therefore expect is one that favours the male genetic line, and this is precisely what we see, with homophobia on the hand and polygamy on the other. Now, the ancient Israelites, needless to say, were not versed in the game-theoretic concepts at play in the foregoing reasoning about strategies for resource dominance. Instead, like all pre-scientific societies faced with forces beyond their comprehension and control, they commanded obedience to social norms by imputing them to their gods: religion, once again, filling the vacuum that only later could be rightly filled by reason.

What light does this understanding of the origin of homophobia have on attempts to invoke our ‘judeo-christian heritage’ in order to deny equality of rights to homosexuals? The answer is: it deals it a mortal blow. Scientific discoveries alone rarely impact on moral misunderstanding, because what’s natural doesn’t determine what’s right (early posting). However, what we are dealing with here isn’t only science: it’s how science impacts on our understanding of the history of the ideas we take for granted. And the history of ideas is a wholly different affair: once we show that what we take to be a universal, self-evident truth is merely a dreg of history, a residue of ancient habits, the encrustation of an atrophied misapprehension of how the world works, the purported truth, like a leash released, simply ceases to hold us back. It becomes only one more foolish idea contracted, like a bad habit, in childhood, and exposed and erased in adulthood.

Tying this back to the current discussion, if judaic homophobia and its kin are just the result of a prescientific mind attempting to grapple with the game-theoretic realities that lay beyond its grasp, then the judaic ‘moral code’ and its later variations are only as applicable nowadays as the circumstances that engendered them. So, let’s note (a) that we are no longer a society of colonial conqueror-settlers, (b) that we have by and large moved beyond dispossession of indigenous peoples, and that, although we continue (c) to farm and (d) to herd, we have since undergone the industrial revolution and the information technology revolution and are increasingly aware that future farming and herding cannot be a process of relentless domination of new lands. In other words: homophobia, it’s just a phase we were going through. But now that humanity has passed beyond its adolescent growth spurt, now that we’re in our societies’ adulthood and thinking about making a sustainable, responsible living, it’s time to recognise that homophobia is something we simply have to grow out of.

All of which points to a can of words which is only now being slowly opened and which has yet to make its proper mark on public debate and society at large, namely, understanding religion from the point of view of natural science and unravelling religious doctrines from the perspective of the history of ideas. There is a charade that we engage when we debate homosexual equality with advocates of ‘judeo-christian ethics’. It is that both sides are articulating ethical systems, that is, that both sides have a set of abstract principles (about the value of society and of the individual and how these are connected). In reality, this is precisely what ‘judeo-christian ethics’ lacks: what the science shows us is that homophobia is just a resource management heuristic arrived at by a society that did not have the intellectual resources to distinguish truly ethical behaviour from mere socially expedient norms and which muddied the issue further by burying this confusion in the morass of divinity, from which we still struggle to extricate ourselves. The sooner we appreciate the human origins of divine law and the more rapidly we come discern the fingerprints of humanity in the purported penmanship of deities, the sooner we can unburden ourselves of ancient half-truths masquerading as eternal immutables and the more rapidly our actions, and not just our species, will deserve the name of ‘humanity’.

What is homosexuality good for?

Back to Jacques Balthazart’s interview about homosexuality and science (previous blog) with some comments on choice of words leading into some thoughts on evolutionary advantages of homosexuality.

An interesting point about the interview is how careful Balthazart is to avoid the word ‘abnormal’. Instead, he uses the term ‘atypical’ and he applies it generally to hormone levels in the womb, rather than to people or behaviour. On the one occasion when he does say ‘abnormal’, he immediately corrects himself back to ‘atypical’.

Choices of words matter to Balthazart. When the interviewer, even tentatively, talks of ‘abnormal’ or ‘anomalous’ people, Balthazart very quickly corrects him, pointing out that ‘abnormal’ may be fine as a statistician’s term but should be avoided here because of its pejorative (and normative) implications.

Despite this care, there are other choices of words that are not so apt: he characterises the hormone levels to which homosexuals are exposed as being ‘too high’ at certain points but ‘normal’ at others. (And le monde, reporting his work, chooses the equally partial term ‘disequilibrium’.) In our medicalised society, hormone levels that are too high, not normal, or in disequilibrium are targets for correction, and so this talk plays into the hands of people who want to regard homosexuality as a disorder to be treated (I’m sure that Britain’s former chief rabbi, Lord Jacobowitz, made precisely such a comment concerning medical intervention, but I haven’t been able to track it down). In the same way, psychiatric “treatments” for homosexual “disorder” have sprung from our psychiatrised society’s belief in the power of psychiatry to normalize any non-norm behaviour.

And right away we’re back to another “because” charade: “we cure because we care” say the bigots whose only concern is making sure everyone else is like them. The retort to which is obvious: “let’s seek medical and psychiatric interventions to cure the bigots of their bigotry”. Given that bigots far outnumber the targets of their bigotry, this would be a much more lucrative cure if ever we could find one.

But playing into the hands of bigots isn’t what really bothers me about this pussyfooting around the terms ‘normal’ and ‘abnormal’. It’s that if we’re concentrating on not giving the impression that homosexuality is abnormal (hence “bad”), there we’re never going to ask why it might be normal (hence “good”). In fact, I think it is not just legitimate but enlightening to ask what homosexuality—and, indeed, homophobia—is good for in the long path of human (and non-human) history.

The idea that homosexuality might be good for something first occurred to me while I was looking at a study of foxes (yes, I know I’m meant to be a linguist, but I have weirdly catholic reading habits). I can’t recall the exact details now, but at some point, for whatever reason, the fox cubs were abandoned. However, rather than being left to starve, their uncle turned up and fed them. This put the idea into my head that it may be disadvantageous for the parents (from an evolutionary/genetic point of view) if the children come into conflict over resources when trying to raise the grandchildren, meaning that the grandchildren each have less access to resources. Conversely, it might be advantageous for the parents if one of their children cooperates in the raising of the grandchildren, providing them with greater access to resources. Clearly, homosexuality is a simple way of ensuring this, especially if homosexuals form valued parts of extended family units (contrary to the “family values” propaganda).

Support for this idea comes studies examining where in age range of the family homosexual offspring are more likely to occur. One paper, reporting four separate studies, found that ‘the number of biological older brothers, including those not reared with the participant (but not the number of nonbiological older brothers), increases the probability of homosexuality in men’ (pnas)—the paper is particularly interesting because, as the middle part of the quotation shows, it controls for a number of nonbiological, environmental factors. A different paper, dealing with a smaller sample, found that male homosexuals have ‘have a greater number of older brothers, older sisters and younger brothers’ (royal society). In all the studies, there’s a correlation between family size and (male) homosexuality. If homosexuality is a means of providing more resources gatherers for, and fewer resource conflicts between, grandchildren, then these are precisely the types of results one would expect: once one has produced enough reproducer males, one’s interests are better served by producing resource sharers (as non-parental adults would be) rather than resource dominators (as parental adults would be forced to be).

I think that marital practices around the world support this way of looking at the benefits of homosexuality. Consider fraternal polyandry, where two brothers marry the same wife and therefore end up raising children who are either their children or their nephews/nieces. Apparently, this practice has developed in regions of Tibet where resources are very scarce. The fact that it’s connected with resource management is important. It prevents conflict over resources between siblings raising different sets of children and instead provides a greater number of resource gatherers for the same set of children. This is the same effect as would be achieved by having a homosexual uncle who plays a semi-parental role to his brother’s offspring. In other words, where biology isn’t enough to guarantee it, cultures can develop a form of marital behaviour that mimics the benefits of homosexuality.

I wonder whether consideration of resource management and marital patterns might also shed light on homophobia. Underlying the idea of the advantages of having some homosexual offspring is an assumed scarcity of resources requiring management. Of course, part of the evolutionary success of humans results from our having altered our environment, especially by making it much more resource-rich through agriculture and herding. In the face of an abundance of resources, biological interests might be best served by having all one’s offspring producing more sets of offspring, rather than collaborating on raising fewer. This would lead to pressure against homosexuality.

Again, cultural behaviour provides support for this view. Specifically, consider studies correlating the loss of matriarchal social structure with the introduction of cattle: matriarchies are good at preserving small landholdings intact, but once the economic mainstay of a group shifts to cattle herds, which, unlike landholdings, reproduce and so are divisible, the structure of the group shifts to a patriarchy (ecology and evolution). A strongly patriarchal culture is likely to stigmatise male homosexuality because it looks like a dereliction of duty or a form of subversion: abandoning the man’s dominant role and adopting, or desiring another man to adopt, one similar to the subordinate female one. If this is right, then it suggests a link between cultural homophobia and expansionist reactions to resource abundance.

So, bearing in mind that our cultural aversion to homosexuality stems from the patriarchal customs of a nomadic people, descended from herders, concerned with the conquest of new resources and a speedy increase in population, is it then any surprise that they should have stigmatised homosexuality?

I argued in my earlier posting (link) on this topic that facts about what natural don’t entail much about what’s right. And if homosexuality and homophobia both have their own natural histories, then neither has the upper hand in the naturalness stakes. However, if we ask which aspect of our nature is better adapted to the challenges facing our current societies it’s pretty obvious that expansion-driven resource domination is far inferior to resource sharing for the benefit of the next generation. Let the family “values” lobby mull that over for a while...

Religious right to bear arms?

A judge has criticised a school for refusing to let one of its students carry a knife. Does the fact that religion is involved make a difference?

The knife in question is the kirpan, the sikh dagger that has, for the last three centuries, been part of post-baptismal attire (along with bangle, comb, hair and pants). The school in question offered to allow the child to carry the weapon if it was welded into its scabbard, but the parents of the boy chose to withdraw him from the school (bbc). And the judge in question, the first sikh to rise to such a position in the UK (toi), presented quite a balanced view by the time he reached Radio 4 the day after initially making the comments: given that kirpan carrying is ‘a requirement of the religion’, ‘it’s wrong [for the observant] to be discriminated against’, though he is ‘conscious of the health and safety position’ at a time of ‘increase in crimes of violence involving ... knives and other offensive weapons’ (bbc). What I’d like to consider here is whether “because my religion says so” is a legitimate defence.

The first I heard of kirpans was in the days following 9-11, when a man carrying one was frogmarched off a Massachusetts commuter train to calls of satisfaction from fellow passengers—an act of egregious stupidity in a nation reeling with shock. Like, I suspect, many, all I knew of sikhs at the time concerned turbans and Indirā Gāndhī. Much of what I’ve learned since is very appealing: high levels of education, especially amongst women, high levels of economic and political activity (witness India’s sikh prime minister), and generous policies on feeding the poor (which has apparently led to a gurudvara in Southall being somewhat overrun)... All of which I mention in a doubtless vain attempt to convince you that I’m not engaging in mindless sikh-bashing here.

A useful comparison is between the kirpan and the niqāb. The British home secretary, Jack Straw, has said that he regards niqābs as impediments to social interaction which make him uneasy (guardian). But I’ve had niqābed students in my classes and they’re just as willing and able to participate as everyone else and, far from making me uneasy, they’re a useful excuse for me not remembering who my students are. The case of the kirpan and the niqāb strike me wholly as different: one is a weapon, the other is a piece of cloth. Pieces of cloth don’t, as a rule, need special justification (and I suspect that antiniqābary has been seized on by some as the socially acceptable face of muslim-bashing). Carrying offensive weapons, on the other hand, does require justification. And this brings us back to the question: is “because my religion says so” is a legitimate defence?

And it seems pretty obvious that it’s not. To take a somewhat extreme comparison, female genital mutilation is illegal in the UK, despite constituting a tahur (‘purification’ or ‘cleansing’) ritual in some (mostly African?) muslim communities (fgmnetwork). Now clearly, there’s a world of difference between kirpan carrying and genital mutilation. But the question is, where does the cut off point lie?

In coming to an answer, it’s useful to consider what a kirpan is actually for. My understanding of the matter—which is admittedly limited and probably owes too much to New York taxi drivers—is that sikhs practise ahimsā (nonviolence) but believe in the resort to force when no alternatives exist: ‘when the affairs are past other remedies, it is justifiable to unsheath[e] the sword’ (guru Gobind Singh); ‘the sword is only meant ... for the good of the people’ (sgpc). Well, this means that there’s a factual basis to kirpan carrying: it protects people. And like any factual claim, it can be evaluated.

However, the evidence appears pretty unequivocal: knives carried even for non-aggressive purposes are dangerous and harmful. This was the thrust of expert evidence to the House of Commons investigation into knife crime (house of commons) and stopping it has been the cornerstone of successful violence reduction schemes (mirror). And, worryingly, the abstract principles that the kirpan is supposed to represent, ‘independence, self-respect and power’ (sgpc), sound exactly like what teenagers say about how knife carrying makes them feel (Why Carry A Weapon?). Given that handing untrained adults, let alone schoolchildren, daggers does not make ‘for the good of the people’, sikhs have a choice: to uphold the abstract principle of protecting the public good, or to carry a concrete object that endangers it.

But sikhs’ past pragmatism points to a simple solution. The guru’s quotation above speaks of swords, as does: ‘Sword ... O symbol of the brave ... Sword, you are the scourge of saints’ (sgpc). What sikhs carry is a dagger. Therefore, they have already embraced the notion that what you carry is not the real article, but merely a symbol. So, why not make the symbolic sword one that is not a potential danger to its bearer or those it is to protect; and to fulfil the injunction of protecting the weak whilst practising nonviolence, can I suggest aikido, a martial art in perfect philosophical alignment with the precept of ahimsā?

New book about science and sexuality

I’ve just been listening to an interview with Jacques Balthazart about his new book The Biology of Homosexuality. The book marshalls much evidence, particularly in relation to embryos and hormones, to the effect that homosexuality is a naturally occurring form of biological variation, not, as some would have it, a choice, a vice, a perversion, an abomination, ... In addition to contributing to scientific understanding, Balthazart hopes that scientific understanding will affect moral understanding, undercutting the “argument” that homosexuality is wrong and that the persecution (or more mildly, denial of rights) of homosexuals is justified. I wish he were right. And he is, partly. However, there are two difficulties with his position as expressed in the interview (I haven’t read the book yet). The second one will be the subject of a separate blog (link). Here, I’ll concentrate on whether the book can affect the moral advance that its author hopes.

In my opinion, Balthazart overstates the effect that proper scientific understanding can have on our ethics. Sure, there are circumstances under which you can call on Balthazart to win certain debates about ethics. For instance, consider the Vatican’s recent huff about not being allowed to discriminate against homosexuals when hiring in the United Kingdom. The Vatican objects to equality for homosexuals because ‘homosexual acts are intrinsically disordered’ and ‘contrary to the natural law’ (vatican.va). Cardinal Javier Lozano Barragan believes that ‘one is not born homosexual, but becomes it’ for reasons of ‘education’ or ‘not developing one’s proper identity over the course of one’s adolescence’ (lemonde.fr). Well, you wave Balthazart’s book at these claims and sure enough they go away: the scientific evidence is exactly the opposite of what the Vatican wishfully asserts it to be.

But the problem is: mere truth is insufficient to upset the Vatican’s and others’ opinions. What comes first is their wish to believe that homosexuality is wrong and they simply use whatever “facts” there are to hand to make their belief appear reasonable, rational and well-founded. If the foundations collapse, they don’t change their beliefs. They just look for new “facts” to dress their prejudice up in. (This is the classic “because” charade that I’ve chosen to name my blog after: what follows the word because isn’t the reason for what precedes the word because. It’s just a sham, to avoid revealing the real motivation.)

Where Balthazart’s contribution might have some effect is in places like Uganda, which has recently been considering instituting some of the most draconian anti-homosexual laws in the world (dream on Taliban!). In the context of lawmaking, where one can demand actual discussion of actual facts, people such as Uganda’s ethics minister, James Nsaba Buturo, can be called out for saying, e.g., that homosexuality ‘is not natural in Uganda’ (msnbc) (to which Balthazart retorts: only if Ugandans’ wombs don’t work like everyone else’s). Equally due for a good dose of “factage” is the characterization, inherited by Uganda from the British Penal Code, but strengthened in 1990, of homosexual acts as ‘carnal knowledge against the order of nature’ (afrol.com). If you want to know about nature, you ask a natural scientist, and, as soon as you do, up pops Balthazart and one leg of this debate collapses. (Though who actually believes that Buturo and pals’ motivation is their understanding of natural law, rather than having something to do with the delegation of christian ultra-cons who came to tea a while before the law was proposed (msnbc)? Another “because” charade...)

But leaving aside the abuse of science by the Vatican, the Ugandan legislature or the British Penal Code, let’s return to the stronger claim that Balthazart wants to make, against anti-homosexual persecution in general. Here, he’s overreaching. Simply put: natural isn’t ethical. If it were, we would decide the legality of rape based on whether rape was at some point an adaptive, evolutionarily advantageous behavior for our ancestors (the latter apparently was the case and the former in no way should be; see A Natural History of Rape). Arguments about what’s ethical have to turn on consideration of an action’s consequences, not on what is, or isn’t, natural.

And when we turn ask the people who want to persecute homosexuals to explain what harm homosexuality causes, the case is startlingly threadbare—so much so, that I again suspect that we’re looking at another “because” charade. The opponents of homosexual equality rally under the banner of family “values” and it’s for the good of families that homosexuals are to be persecuted, or, at the least, denied rights. However, what’s never clearly spelled out is how homosexuals are meant to harm families. I just cooked lunch for my mother who turned up unannounced after an early exit from a Sunday service (don’t know why it says Friday at the top of this post). She didn’t look particularly harmed when she left. The truth is, there’s no sense in which homosexuality harms families. The only families that have ever been damaged because of homosexuality are those whose family values were so contemptibly low that they rejected one of their own members on the basis of sexual preference. Or putting it another way: homosexuals don’t harm family values, homophobes do. (family “values” blog)

But, like I said, I suspect that people who play the family values card are just engaging in another “because” charade. Either they don’t know any homosexuals, or are only aware of what they take to be egregious ones, or else that think that god wants them to dislike homosexuals. Which are feelings they’re perfectly entitled to, so long as they remember that we’re not living in a (theocratic) dictatorship and personal taste is what you exercise in the privacy of your own conscience, not what you attempt to inflict on others.

As a cognitive scientist, I’m interested in all aspects of the interplay between biology and behavior. So, I’m very glad that Balthazart has written this book. And I don’t see any grounds to question either his science or his ethics. What I question is only the soundness of his step from the science to the ethics. The implications of this science for the debate about homosexual equality are more limited than he hopes. The real argument against legalized discrimination is that it harms precisely what its proponents purport to protect: the integrity of the family, the value of relationships, and the dignity of the individual.