Program Archive - Capital District Humanist Society

Keenya Oliver Bemis, a longtime CDHS stalwart, teaches high school biology in Schenectady. Her talk was based on Natalie Wexler’s book, The Knowledge Gap – The Hidden Cause of America’s Broken Education System – And How to Fix It.

The main idea is that kids don’t know nothin’. For a long time it was thought that education shouldn’t be about stuffing them with facts, but rather instilling thinking and comprehension skills. So we get reading lessons presenting some text and asking students to identify its main idea. The problem is that understanding written verbiage requires a certain amount of foundational background knowledge. And that’s something a lot of kids today woefully lack.

Bemis illustrated this by presenting some verbiage about baseball that most Americans would grasp, but not Brits. In contrast, a passage about cricket would baffle most Americans.

She invoked the “Matthew Effect” named for the Biblical snippet saying “the rich get richer and the poor get poorer.” In education, this means that kids coming in with a good stock of basic knowledge find it easier to absorb further knowledge; whereas those starting out behind fall further behind.

Another concept here is “chunking,” which refers to seeing information in a meaningful context, so as to put less strain on working memory, thus again freeing up brain resources to absorb additional knowledge. But “chunking” requires some knowledge in the first place.

In all these regards, it’s disadvantaged kids whose disadvantage is compounded. They tend to get a lot less basic knowledge in the home environment than do more affluent brats; they rely more on school to get it. But (in addition to all the many ways schools don’t serve disadvantaged kids well) they don’t get it in school either, with prevailing educational theories again focusing on trying to develop broad skills like critical thinking and comprehension rather than factual knowledge. Indeed, pedagogy in subjects like social studies and science is being cut back in favor of more reading instruction. Which is nevertheless failing – because the kids lack necessary foundational knowledge.

Bemis repeatedly expressed shock and dismay at what basic stuff her own high schoolers don’t know. Like geography – understanding a map. Is Australia a “city?” How to use a ruler. How to round numbers and use decimals. What an atom is. What the heart does. What gas we breathe.

She posited that kids actually do better, and engage more, with content-rich lessons, as opposed to abstraction-filled ones of the “what is the main idea” sort. And writing is a useful tool, forcing the recollection of information, to help retain knowledge and build long term memory.

Dr. Scott Allison is a professor at the University of Virginia at Richmond, a social psychologist studying group dynamics. A particular and relatively new field is “heroism science.”

He began by asking attendees to name some heroes – and then the traits making them heroic. Noting that heroes tend to fall into two categories: “cultural” heroes (MLK, Gandhi, Superman) and personal ones (relatives, teachers, etc). Allison listed the “Great Eight” traits of heroes: smart, strong, selfless, reliable, resilient, charismatic, caring, inspiring. But he observed that heroes and villains are not opposites; there can actually be a fine line between them; and villains can indeed exhibit five of the mentioned traits.

Thus one person’s hero can be another’s villain – he noted that in Richmond, where he lives, there’s disagreement about Grant versus Lee. Allison suggested this helps explain our culture wars and political polarization.

He also quoted Oscar Wilde that “Every saint has a past and every sinner has a future.” This led into discussion of Joseph Campbell’s oeuvre on “the hero’s journey,” a universal theme in the world’s mythologies, literature, and spiritual traditions. Heroes are not born such, but have to go through “stuff.” The journey is not volitional, but propelled by some necessity. The hero starts out missing some vital quality; goes through trials and tribulations; gets help from others; finds what was missing; and then returns to their original familiar world to bestow a boon.

The story entails a transformation – the hero finding their true (and better) self. Allison said The Wizard of Oz epitomizes such a story (though actually lacking final element).

The qualities initially missing can include self-confidence, humility, courage, resilience. They cannot be gained by mere resolution, but require painful struggle. Allison defined heroism as exceptional voluntary action aimed toward a greater good. And said heroes provide hope, wisdom, moral modeling, safety and protection, positive emotions, goal achievement, and social connection. But it’s all in the eye of the beholder, always with moral ambiguity.

He noted that today’s Germans – for obvious historical reasons – are very skeptical of the whole idea of heroism and the related concept of “leadership.” [German for leader is “führer.”] While heroes unify people, villains divide them. Our reptilian brains love tribal thinking. And we suffer from “leadership illiteracy,” unable to distinguish good leaders from bad. Of course the name Trump came up. Allison said, “we have a problem when we can’t recognize evil when it’s staring us in the face.”

John W. Traphagan is a professor of religious studies at the University of Texas, Austin. His talk was about “Risk and Ethics in the Attempt to Contact Extraterrestrial Intelligence.”

He began with a question posed to the Pope: would you baptize ET? The problem being that Catholics only baptize humans. The Pope answered yes, if ET asked for it. However, this actually challenges the religious notion that humans are unique and created in God’s image. Referring to “Abrahamic” religions; others (and humanists) would not have such a problem.

But Traphagan noted that Christianity has in fact baptized many “aliens,” the native inhabitants of colonized lands. Who did seem alien to the Europeans doing it. [Yet not as alien as beings from the Planet Xorb – FSR.]

Anyhow, he noted that those encounters did not turn out so well for the natives, thus introducing his theme of their moral consequences. Central to his presentation was the SETI program – The “Search for Extraterrestrial Intelligence” – mostly by combing the skies for radio signals that would be not just noise but with patterns indicative of intelligent sources. So far, none have been found. But Traphagan suggested that the newly deployed James Webb telescope may greatly expand our capabilities for detecting extraterrestrial life.

Traphagan pointed out that alien civilization is not a new idea; it actually came up in ancient writings. In 1877 the Italian astronomer Schiaparelli observed lines on Mars (actually a mis-observation) that he called “canali” – Italian for “channels” – which got mistranslated as “canals.” Thereupon speculation about Martian civilization was off to the races, sparking a whole genre of science fiction, epitomized by the film “Forbidden Planet.” [He failed to mention the great 1953 classic, “Cat-Women of the Moon” – FSR]

While Mars now seems pretty barren, life, and even intelligent life, elsewhere is far from far-fetched, given the vastness of the cosmos. We’ve already sighted at least 100 habitable planets orbiting other stars. On the other hand, the vastness of the distances mean that, barring some technology to overcome the speed of light, messages between planets would probably take centuries to go back and forth, thus obviating any sort of conversation.

Nevertheless, Traphagan posed two basic ethical issues concerning SETI. First, with regard to humanity, contacting another intelligence could be dangerous. He quoted Stephen Hawking saying that intelligence and predatoriness tend to go together. And human history shows that (as mentioned) contacts between disparate civilizations tend to go badly for the less advanced one. He posited that since the risk is not zero, no one has the right to undertake this. And any alien civilization with the capability to get here would so outclass us that we’d be defenseless; better not broadcast our existence.

The other ethical concern is what our messaging might do to them. He presented an elaborate hypothetical description of an alien society which, after contact by us, would be thrown into a tizzy. It turned out this hypothetical was actually based on pre-1868 Japan; and in Traphagan’s telling, Japan’s first contact with Westerners, in 1854, launched a sequence of events that culminated with Japan’s being nuked in WWII.

Dr. Bo Bennett spoke about “Positive Humanism.” He started by differentiating two types of religious believers: “hardcore,” and everybody else, for whom religion is mostly a cultural acquisition, and who can be persuaded away from it. Bennett said religion does offer a lot of good to a lot of people, “a package deal.” But positive humanism offers a better deal.

Bennett spoke of his own background, growing up Catholic, in the second category. His “drug of choice” was motivational speakers and books. Which he drew from in producing his own book about business success, after achieving it with a financial payday during the 1990s dotcom boom; he became a paid speaker too. Until realizing all this stuff was basically full of crap.

He also lost religion, seeing that too was full of crap, and becoming an “angry atheist,” actively debating the subject. Until calming down and moving to his “positive humanism:” An “outlook or system of thought attaching prime importance to human rather than divine or supernatural matters . . . stressing the potential value and goodness of human beings, emphasizing common human needs, and seeking solely rational ways of solving human problems.”

He also invoked “positive psychology” – a scientific approach focusing on strengths, not weaknesses, and building the good in lives rather than repairing the bad. It has five elements, with the acronym PERMA – Positive emotion, Engagement, Relationships, Meaning, and Achievement.

All this Bennett characterized as an applied philosophy aimed at improved wellbeing, with no supernatural aspects, instead science-based using reason and critical thinking. He noted there’s no mention of social and political issues, which he prefers to leave aside.

The biggest question that arises, Bennett said, is how we get morality. Is it objective or subjective? Of course there’s the idea that we get it from God. But Bennett invoked Socrates’s Euthyphro question: does God make up moral rules, or get them from somewhere? If the former, it’s just fiat; if the latter, then God is merely a middleman. And anyhow, no human can actually access Godly truths; we cannot trust what his self-appointed human interlocutors say.

So Bennett moved on to a “quick introduction” to other major moral theories. There’s moral subjectivism, acknowledging it’s just based on how a person feels. Cultural relativism just accepts what any particular culture happens to decree. Ethical egoism says morality is determined by one’s own best interests. Kant’s “deontology” says one should do what would be good if everyone else did likewise. And utilitarianism seeks the greatest good for the greatest number.

But what Bennett himself prefers is “sentiocentrism” – looking to the overall effect on the wellbeing of organisms in proportion to their ability to experience wellbeing. But he allowed that morality is incredibly complicated. With a secular-based wellbeing morality as our goal-based choice, it’s an ongoing discussion.

Taner Edis is a physics professor at Truman State University. His talk was titled, We!rdness – What Fake Science and the Paranormal Tell us About the Nature of Science. NOTE: This was not the science veneration and pseudo-science lamentation you might expect.

Edis started by saying that fake science and science rejection are not just annoyances for the scientific community, but are “eating our politics alive,” and threaten civilization (via climate change denialism). But cannot be combated simply by hammering on science facts. A lot of it is bound up with more generalized distrust of elites, with science seen as just another one. But anti-elitism is not wholly crazy – Edis pointed to what he called “predatory elites” whose societal ascendancy is actually a problem. Given that, what does it really mean to say, “Trust the science?”

And – how do we distinguish between real and fake science? Edis pointed to what he called the “checklist” approach. The scientific method applies principles of falsification, parsimony, and natural explanations. Characteristics of pseudo-science include unfalsifiability; reliance on anecdotal information; cherry-picking; technobabble; lack of self-correction or peer review; exaggerated claims; attitudes of certainty; logical fallacies; and conspiracy theories. Quite a list.

For example, “young earth creationism” – holding the cosmos is only about 6,000 years old – flies in the face of tons of actual knowledge. But its advocates make up excuses for why that real evidence is untrustworthy. But then Edis pointed to the scientific concept of Dark Matter, to explain why there’s less identifiable matter in the Universe than the law of gravity deems necessary given what we observe. Edis queried whether Dark Matter (so named because we actually don’t know what it is) was something made up to rescue gravitation from failing the falsifiability test – resembling false science gamesmanship. Thus he suggested the boundary between the two is fuzzy.

And that the “checklist” paradigm is an outdated view. Instead he posited that real knowledge (of this world, with nothing magical or supernatural) is a construct derived via a network of mutual support – institutionalized criticism and learning. Fake science, in contrast, rather than being some sort of property in its beliefs themselves, is most basically a failure of institutions.

For example, “creation science” certainly has a network of institutions supporting it – but that’s just the point – their purpose is not to find knowledge but to produce excuses. “Apologetics factories,” Edis called them, needed to defend concepts that are a bad fit with what we know of physics, biology, and chemistry. Yet they’re often very good at it, deploying a blizzard of “factoids” that are hard to debunk in simple terms. Thus creationists in debates can “wipe the floor” with evolutionists.

Those organizations are part of a larger right-wing populist enterprise, organized to a degree far greater than anything on the other side. (Though it was pointed out that anti-science isn’t exclusive to the right; opposition to genetically modified crops, for instance, is a left-wing pathology.)

However, argued Edis, while creationism in particular is steeped in religion, mainstream science is not conducted in a belief vacuum. Use of reason is tethered to worldly interests, and we all have cognitive biases. A “just the facts” approach is not enough. You need social and political analysis as well, to understand what’s going on. Edis suggested that some (non-hard) sciences like economics, social science, the humanities, operate more like ideologies, more concerned with meaning than facts.

Put another way, it’s hard to disentangle science from values. Ideally, said Edis, one should adopt the “view from nowhere” and set aside values. He did also hold that science represents our best effort at understanding, and usually does it very well. But a heroic image of science is not accurate.

Laurie McNeil is a professor of Physics at the University of North Carolina. Her talk was titled, “Good Vibrations – the Interplay of Music and Physics.” Actually an explanation of how music works in terms of the physics.

She started with the question, what is musical sound? For the musician, it’s about things like notes and pitch. For the physicist, sound waves and frequency. Whereas musicians speak of timbre, physicists would put it in terms of frequency spectrum. A musical sound consists of multiple frequencies, the amounts of each creating what we call timbre. Different instruments playing the same notes are differentiated by their timbre.

McNeil discussed in turn various categories of musical instruments, delving into the physical aspects of how they produce sounds. Stringed instruments do so by modulating speed as determined by the tension and mass density in the strings, producing different sound wave patterns. A shorter string produces a higher note; also achievable by tightening the string (increasing tension) or using a thinner string (decreasing mass density).

She noted that as a wave propagates across a string, portions of it move up and down while others (nodes) are stationary. The frequencies are in whole number ratios; required for the ear and brain to perceive a distinct pitch. Each standing wave has its own frequency, the ratios between them corresponding to musical intervals, or octaves. For example, a 3:2 ratio is a perfect fifth; a 4:30 a perfect fourth.

For wind instruments, it’s a matter of pressure waves in an air column. Note that a flute is open at both ends, a clarinet closed at one end, thus creating different resonances in their air columns. The shape of the tube matters too. A brass instrument has one closed end and a conical bore. Its valves are used to change the tube length.

In the case of percussion, it’s vibrations of rods and membranes. McNeil pointed out that an ordinary drum doesn’t produce pitch, but a kettle drum does, because the air in the basin changes the resonant frequencies to make them closer to whole number ratios.

Understanding all of this is, of course, not necessary for the enjoyment of music.

The Q&A included some discussion of how differences among instruments in the same class can produce different sound quality, the classic case in point being the Stradivarius violin. But Fred Levine observed that the quality of the player can matter more than the quality of the instrument, and a skilled player can make even a lousy instrument sound good.

And, in concluding her talk, McNeil quoted Duke Ellington that “if it sounds good, it IS good.”

John M. Suarez, M.D. is a retired UCLA Professor of Psychiatry. His topic was “Blasphemy: A Medieval Concept with Modern Consequences.”

He began by displaying our First Amendment, guaranteeing the free exercise of religion – which includes freedom to reject religion. Indeed, to blaspheme. Blasphemy is defined as insulting, contempt for, or lack of reverence for God. But the concept has been expanded to socio-political contexts, being applied against artistic, political, scientific, and literary expression. In other words, any non-conforming expressions.

While earlier Western societies punished blasphemy, the issue became largely moot with the Renaissance and Enlightenment. Though some American states actually still have anti-blasphemy laws on the books. The Supreme Court has never had occasion to rule on this.

Meantime, most Muslim nations outlaw blasphemy, with punishments including death, and the comfy chair. The issue came to the fore with the 1989 Fatwa by Ayatollah Khomeini against Salman Rushdie for authoring The Satanic Verses, seen as blasphemous. Rushdie had to go into hiding; a Japanese translator was killed. Later a Dutchman Theo Van Gogh, was murdered for making a film considered blasphemous. And of course there was the “Danish Cartoon” affair, satirizing Mohammad, and the Charlie Hebdo magazine attack.

Nine-eleven also brought the issue to the fore, spotlighting terrorism in the name of Islam. The Muslim world reacted with sympathy but was wishy-washy about actually condemning the attacks; which provoked a Western backlash against Islam; and then Muslim demands for punishments for “insulting Islam.”

Suarez said that while basically the West focuses on the rights of individuals, the Muslim World privileges instead the protection of religion. Suarez noted that the UN has performed a balancing act between vaunting human rights and accommodating blasphemy laws; it has stopped short of condemning “defamations of religion” as demanded by some Muslims. But many European nations have acceded to such demands, banning “hate speech” critical of religion. The U.S., in contrast, remains committed to the free speech guaranteed by the First Amendment.

Suarez said that punishing blasphemy stifles independent thinking and thus perpetuates conformity and preservation of the status quo. This keeps the Muslim world from reconciling with modernity; what it needs is a Reformation and Enlightenment.

He noted that many in the Muslim world accused of blasphemy are subjected to violence. There is a program, Secular Rescue, part of the Center for Inquiry, aimed at aiding and protecting such voices, including relocating them to safety.

Adam Seyhan is a retired engineer whose presentation concerned the so-called climate change hoax.

He started by posing the question, are we having more storms, heat waves, floods, and suchlike disasters? The answer is yes. In 2019 we saw vast fires in Australia, Siberia, the Amazon (80,000 fires there) and of course California. This included the three largest fires ever. Floods plagued the U.S. (affecting 14 million people), Iran, Australia, Pakistan, the U.K., and Venice. Japan had flooding and a heat wave; one in India saw temperatures exceeding 120 degrees. Cyclone Idai in Southeast Africa was deemed the deadliest ever in the Southern Hemisphere.

That was 2019. Good thing 2020 was problem-free.

Seyhan also charted the annual incidence of U.S. storms costing over $1 billion in damage, rising from 2.9 to 22 over four decades.

While typically no individual event can be attributed to global warming, temperatures are clearly rising

(Seyhan said by nearly a degree in the last forty years) and that affects how the planet behaves. Dry regions get dryer and the wet get wetter. Warmer air causes more evaporation from the oceans, creating more rain. But sea levels are not sinking; to the contrary, melting ice raises them. Arctic ice has fallen by a third. Seyhan focused on the Thwaites Glacier in Antarctica, one of a bunch, but called the “Doomsday Glacier” because that one alone could raise sea levels by 7-10 feet. Antarctica has 90% of the planet’s ice; melt all of it and the rise could be 200 feet. A lot of people would need to find alternate accommodations. Is the climate change we’re seeing cyclical? Unfortunately not. Solar activity is on an 11-year cycle, but right now we’re at a minimum, the peak expected in mid-2025.

Global warming is caused mainly by the greenhouse effect: certain gases in the atmosphere blocking the escape of the heat from solar radiation. The main concern is Carbon Dioxide, but methane’s warming effect is actually at least 28 times greater over 100 years. Cows emit a lot of methane; that could be significantly reduced by tweaking their diets.

Seyhan noted that 57% of greenhouse gases are emitted by just four countries: China, America, Russia, and India. [Well, pretty big countries.] America’s contribution is 15%, but our emissions peaked in 2007 and have been dropping since. However, Seyhan noted they still equate to 1.5 million truckloads of coal daily. Eating a pound of chicken entails 4.57 pounds of Carbon Dioxide; one hour on a flight 200 pounds.

He said we need to get down to zero emissions by 2050 to avoid climate disaster. Is there any hope? Seyhan pointed to a recent International Energy Agency report, and a book by Bill Gates, showing how it can be done. A global climate conference is scheduled for September in Scotland (weather allowing).

Seyhan presented a long list of proposals. Topping it is a worldwide carbon tax; along with punishments for nations not on board. He said we must ban use of fossil fuels, and then even natural gas. Nuclear power would be part of the replacement. Also hydrogen as fuel.

What can an individual do? Reduce waste, Seyhan said; use electric cars and heat pumps, LED lighting, solar panels; eat less meat; pressure politicians.

Unspoken was the fact that if God wanted lower temperatures, he’d reduce them.

Katherine Stewart is an investigative reporter and author of the book, The Power Worshippers. Her talk was titled “The dangerous rise of the religious right.”

She began by saying “Christian nationalism” would be a better descriptor. Central to the ideology is the (historically false) idea of America founded as a Christian nation. But this is actually more about politics than religion. And it’s a vast powerful force, a defining feature of our political landscape; threatening our democracy. January 6 showed that.

Stewart divided her talk into five basic topics.

First, this did not originate as some spontaneous movement from the heartland, a reaction to the social changes starting in the ’60s. Instead it was organized from the top down, by people whose real agenda is gaining power for themselves and their ilk. They constructed a huge national advocacy and messaging infrastructure, seeking government support for their movement, through measures that privilege it over other societal actors.

Stewart later quoted Supreme Court Justice Scalia (an outspoken Christian), ruling against a religious exemption for peyote use, saying we can’t let everyone decide what laws to obey based on their religious beliefs. Yet, said Stewart, that is actually exactly what the religious right is seeking.

Her second point was that the movement is, again, politically driven. The “culture war” stuff is really secondary; indeed, weaponized tools to serve the political agenda. In particular, the abortion issue did not create the religious right; rather, the issue was created to serve the political aims. When Roe v. Wade was decided, most Christians actually supported abortion law liberalization. But new right leaders nevertheless latched onto abortion as an issue that could be exploited to manipulate a sizable voter base and ignite a hyper-conservative counterrevolution. Stewart argued that these leaders do not actually want to minimize abortions; what they really want is to keep the issue boiling.

Third, she saw a tie-in with the rise of extreme income inequality, which gives rise to conspiratorial thinking and other kinds of irrationalism, endemic on today’s American right.

Fourth, this movement has always been anti-democratic and authoritarian. Not just another set of voices contending in the public square. Its leaders don’t really imagine they can prevail by persuading a voting majority to their point of view. Instead they aim to prevail by flouting it, having contempt for democratic processes and the idea of the common good. This again was exemplified on January 6. Stewart noted that other authoritarian leaders, like Putin and Erdogan, have similarly exploited religion as a vehicle for political power without democracy.

Fifthly, she saw the movement as inseparable from racism, though the connection is complex. The voter suppression that is part of its tool-kit for holding power undemocratically targets ethnic minorities. There are notions of “purity” versus impurity, and an emphasis on concepts of identity and appeals to a heritage culture (read: white).

Stewart said that the religious right is far more organized and focused than its opponents. We need a range of voting reforms to stymie undemocratic techniques like gerrymandering and voter suppression. But while the movement fully understands the importance of voting, others are more casual about it. Failing to realize how much is really at stake.

At the end of the day, Stewart opined, the narrow-minded Christian nationalist vision embodies what would be a weak society, not a strong one.