Archive for June, 2018

YouTube ratings magnet Jordan Peterson had a sit-down with Susan Blackmore to discuss/debate the question, “Do We Need God to Make Sense of Life?” The conversation is lightly moderated by Justin Brierley and is part of a weekly radio broadcast called Unbelievable? (a/k/a The Big Conversation, “the flagship apologetics and theology discussion show on Premier Christian Radio in the UK”). One might wonder why evangelicals are so eager to pit believers and atheists against each other. I suppose earnest questioning of one’s faith is preferable to proselytizing, though both undoubtedly occur. The full episode (47 min.) is embedded below: (more…)


Language acquisition in early childhood is aided by heavy doses of repetition and the memorable structure of nursery rhymes, songs, and stories that are repeated ad nauseum to eager children. Please, again! Again, again … Early in life, everything is novel, so repetition and fixity are positive attributes rather than causes for boredom. The music of one’s adolescence is also the subject of endless repetition, typically through recordings (radio and Internet play, mp3s played over headphones or earbuds, dances and dance clubs, etc.). Indeed, most of us have mental archives of songs heard over and over to the point that the standard version becomes canonical: that’s just the way the song goes. When someone covers a Beatles song, it’s recognizably the same song, yet it’s not the same and may even sound wrong somehow. (Is there any acceptable version of Love Shack besides that of the B52’s?) Variations of familiar folk tales and folk songs, or different phrasing in The Lord’s Prayer, imprinted in memory through sheer repetition, also possess discomfiting differences, sometimes being offensive enough to cause real conflict. (Not your Abrahamic deity, mine!)

Performing musicians traverse warhorses many times in rehearsal and public performance so that, after an undetermined point, how one performs a piece just becomes how it goes, admitting few alternatives. Casual joke-tellers may improvise over an outline, but as I understand it, the pros hone and craft material over time until very little is left to chance. Anyone who has listened to old comedy recordings of Bill Cosby, Steve Martin, Richard Pryor, and others has probably learned the jokes (and timing and intonation) by heart — again through repetition. It’s strangely comforting to be able to go back to the very same performance again and again. Personally, I have a rather large catalogue of classical music recordings in my head. I continue to seek out new renditions, but often the first version I learned becomes the default version, the way something goes. Dislodging that version from its definitive status is nearly impossible, especially when it’s the very first recording of a work (like a Beatles song). This is also why live performance often fails in comparison with the studio recording.

So it goes with a wide variety of phenomenon: what is first established as how something goes easily becomes canonical, dogmatic, and unquestioned. For instance, the origin of the universe in the big bang is one story of creation to which many still hold, while various religious creation myths hold sway with others. News that the big bang has been dislodged from its privileged position goes over just about as well as dismissing someone’s religion. Talking someone out of a fixed belief is hardly worth the effort because some portion of one’s identity is anchored to such beliefs. Thus, to question a cherished belief is to impeach a person’s very self.

Political correctness is the doctrine that certain ideas and positions have been worked out effectively and need (or allow) no further consideration. Just subscribe and get with the program. Don’t bother doing the mental work or examining the issue oneself; things have already been decided. In science, steady evidenciary work to break down a fixed understanding is often thankless, or thanks arrives posthumously. This is the main takeaway of Thomas Kuhn’s The Structure of Scientific Revolutions: paradigms are changed as much through attrition as through rational inquiry and accumulation of evidence.

One of the unanticipated effects of the Information and Communications Age is the tsunami of information to which people have ready access. Shaping that information into a cultural narrative (not unlike a creation myth) is either passive (one accepts the frequently shifting dominant paradigm without compunction) or active (one investigates for oneself as an attribute of the examined life, which with wizened folks never really arrives at a destination, since it’s the journey that’s the point). What’s a principled rationalist to do in the face of a surfeit of alternatives available for or even demanding consideration? Indeed, with so many self-appointed authorities vying for control over cultural narratives like the editing wars on Wikipedia, how can one avoid the dizzying disorientation of gaslighting and mendacity so characteristic of the modern information environment?

Still more to come in part 4.