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1280px-Baltoro_glacier_from_airI was pretty skeptical that this paper in Progress in Human Geography, Glaciers, gender, and science: A feminist glaciology framework for global environmental change research, was real. But at Reason Robby Soave confirms that this isn’t a hoax (e.g., apparently the research was founded through an NSF grant). The University of Oregon even put out a press release:

“The root of this paradigm comes from the era of Victorian Imperialism in which manly vigor and scientific discovery provided the dominant way of both understanding and dominating foreign spaces,” Rushing said. “This results in a total lack of consideration of alternative ways of understanding glacial ice, which is especially troubling in the current age of rapid melt.”

“We do a lot of modeling and study satellite images, but what if we look at literature, at art, at drawings and recordings of glaciers?” Carey said. “We need to be looking at the cultural lenses on how people describe and talk about their landscape.”

• Tags: Humor, Post-Modernism 
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A humanist

Over fifty years ago C. P. Snow wrote The Two Cultures. The details of the argument, and his more general worry about the state of his society, are less important than the fact that there has been a persistent and widening chasm in perception, and often in reality, between the two antipodes of intellectualism, the humanities and science. This has not always been so. The great evolutionary geneticist J. B. S. Haldane studied mathematics and “the Greats.” From what I can tell the latter is equivalent to classics. This combination is not unheard of, the eminent UCLA neuroscientist Paul Thompson has a similar educational background (he is also British, like Haldane). The string theorist Edward Witten received his first degree in history, only later shifting toward a focus on mathematics and science. But these are exceptions, not the rule.Most people who end in the sciences began in the sciences, and the majority do not have a liberal arts college undergraduate background.*

The converse situation is also true in regards to experience and familiarity. Most who are enmeshed in the humanities have only a cursory knowledge of science, and a general unfamiliarity with the culture of science (though more students switch out of science to non-science degree programs than the reverse). In most cases I find the ignorance of science by non-scientists sad rather than concerning, but in some instances it does lead to the ludicrous solipsism which was highlighted in books such as Higher Superstition: The Academic Left and Its Quarrels with Science. Though there is often a focus on fashionable Leftism in these critiques, it may be notable that the doyen of “Intelligent Design” has admitted a debt to Critical Theory. The scientist-turned-theologian Alister McGrath positively welcomes post-modernism in his The Twilight of Atheism: The Rise and Fall of Disbelief in the Modern World. The problem is not ignorance of science, as much as the dismissal and mischaracterization which that ignorance can give birth to in the right arrogant hands.

This is why I think Virgina Heffernan’s column ‘Why I’m a creationist’ is important as an exemplar of an unfortunate genre. Her slippery prose makes David Berlinski seem the model of precise sincere clear concision. For me Heffernan’s ‘Creationism’ in and of itself causes little offense; plain and sincere falseness is a clean error at least. I am wrong on many things, though I aspire toward correctness in the future. Rather, it is assertions like the following on Twitter:

I invite you to peruse her strange musings further, and please also read Carl Zimmer’s eloquent rationale for why he became somewhat absorbed in l’affaire Heffernan. Like Heffernan Carl has a background in English literature. Unlike Heffernan he does not have an advanced degree, so perhaps he did not fully imbibe such sophistry at the knee of the greats to the same extent? The inability of some humanists to admit that they know not what they know not is what can be very infuriating about interacting with them in their ‘science skeptic’ modality. Though it is cliche to assert that science is a process, rather than fixed truths (the fixed truths are the subjects of study), it is clear that individuals such as Virginia Heffernan have not internalized that basic fact of how science works (see in her column where she bemoans the protean nature of scientific consensus as if it is a bug, rather than a feature!).

This bizarre perception is particularly ironic coming from humanists, who deal in ambiguity and gray interpretation as their stock-in-trade. There is an incoherent aspect to implying that science is just another subjective narrative, while crucifying it for changing the terms of understanding of the world around us. What is unique about science is not the fact that it is a process (the law is a process!), but that it is contingent and progressive. Science may change, but over the long term it converges upon progressively more precise and accurate models of the world around us. In physics this is illustrated by the refinements of relativity over classical mechanics. In evolutionary biology it is the transition away from tired ‘selectionist’ vs. ‘neutralist’ debates, toward a better understanding of the true distribution of the parameter space than a coarse qualitative labeling of it.

And yet it is important to set aside rage at grand-standing opportunists like Virginia Heffernan, because scientists could themselves benefit from a greater appreciation of the humanities. Though science is protean as it is progressive, the fixity, clarity, and objectivity of standard orthodox science one receives as one is encultured does on occasion lead to unfortunate cognitive ticks. The problem resides in the reality that scientists are humans embedded in a human world, and too often they confuse the order and regularity of natural scientific processes which are their subject with phenomena more generally. In understanding the biomolecular nature of DNA or basic Newtonian mechanics budding scientists do not engage in discussion. They learn, and they solve. The period of these problem solving sessions are finite and often delimited, and though they may be taxing they illustrate to scientists and engineers that difficult issues can be resolved by reduction, analysis, and/or computation in real time. This same mentality can be transferred to humanistic endeavors, to unfortunate consequences.

The humanities are essential in imbuing us with a sense of values, norms, and an aesthetic framework. But perhaps just as importantly they teach us that understanding topics of extreme complexity such as the historical process or literary creativity require humility, and an acceptance that the task may always be unfinished. Even the masters are but children in this enterprise, and final answers are going to be much more difficult than a good set of questions. The power of science and engineering in the modern world is such that it often confuses the primitive primate practitioners of the discipline. They falsely believe it is in fact they, and not the method, that manage to obtain through power of mental acuity a deep understanding of the subject. This is not so. Science works not just (necessary, but not sufficient) because of individual brilliance, but through a cultural system of values in which scientists are embedded, and the plain fact that their subjects of interest are relatively tractable low hanging fruit. Science inspires awe in part because of its relative ease at generating truth outputs. In contrast, the humanities can remind us that there are truly inscrutable depths which we are only dimly grasping on the edge of our perceptions. I would much rather have a discussion about this reality than the sloppy intuitions of self-aggrandizing intellectual narcissists.

* Going by the fact that only a minority of people graduate from “liberal arts colleges” last I checked.

• Category: Science • Tags: Post-Modernism 
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As I’ve noted in this space before many of my “web friends” and readers are confused why I call myself “conservative.” This is actually an issue in “real life” as well, though I’m not going to get into that because I’m a believer in semi-separation of the worlds. I’ll be giving a full account of my political beliefs at the Moving Secularism Forward conference. A quick answer is that I’m very open to voting for Republicans, and have done so in the recent past. And, my lean toward Mitt Romney* in the current cycle is probably obvious to “close readers.” But I’m not a very “political person” in the final accounting when it comes to any given election. I didn’t have a very strong reaction to the “wave” elections of 2006, 2008, and 2010, except that I was hopeful but skeptical that Democrats would actually follow through on their anti-war rhetoric (I’m an isolationist on foreign policy).

Rather, my conservatism, or perhaps more accurately anti-Left-liberal stance, plays out on a broader philosophical and historical canvas. I reject the very terms of much of Left-liberal discourse in the United States. I use the term “discourse” because for some reason the academic term has replaced the more informal “discussion” in non-scholarly forums. And that’s part of the problem. I am thinking of this because of a post by Nandalal Rasiah at Brown Pundits commenting on a piece over at Slate, Responding to Egregious Attack on Female Protester, Egyptian Women Fight Back. Whether conventional or counter-intuitive Slate is a good gauge of “smart” Left-liberal non-academic public thought. Nandalal highlights this section:


While it’s always dangerous to analyze the psychology of a different culture, I think it is safe to say that in this case, a kind of social contract has been irreparably broken. Based on the statements reported in the Times and in other media accounts, the women of all ages and political/religious orientations who took to the streets yesterday felt that the violation against this poor woman was a violation against them all. A repressive, virulently patriarchical society like the one the Egyptian military apparently wishes to foment in its country can only function with the tacit (whether coerced or freely given) consent of the women it oppresses. But when those same men who demand chastity, modesty, and all the rest prove themselves to be hypocrites by violently demeaning women in the streets, the silence is bound to be broken.

There are lots of implicit assumptions lurking in this one paragraph. Before, excuse the word, deconstructing it, I highly recommend D. Jason Slone’s Theological Incorrectness: Why Religious People Believe What They Shouldn’t to get where I’m coming from. It has one of the most concise and well written critiques of the “Post Modern”** obfuscation which has crept into many disciplines purporting to describe, analyze, and comment upon the human condition. Slone’s short academic book is obviously about religion, from a cognitivist perspective, but his prefatory section is a survey of the diseases which ail cultural anthropology today (for a longer take see Dan Sperber’s Explaining Culture: A Naturalistic Approach).

First, the very idea that the Egyptian military is fomenting patriarchy seems descriptively false. I thought perhaps I didn’t understand what foment connoted, so I looked it up. The reality is that Egyptian society was, and is, virulently patriarchal. I’ve talked about this in detail before. 54 percent of Egyptians support the enforcement of gender segregation in the workplace by law (there is no sex difference on this by the way). The Egyptian military may be a authoritarian force in the country which does foment religious conflict and patriarchy, but the key is to observe that this leverages the pre-existent tendencies of the society. Over its history the Egyptian military, and the political and economic elite, have been forces for Westernization, on the whole. This is obvious when you observe that in a democratic election Egyptians are giving 2/3 of their vote to Islamist parties, and 25 percent of the vote to Salafist parties who wish to impose a theocratic regime immediately!

Second, we need to reconsider whether it was, and is, the repeated sexual assaults upon women which are the necessary root of the anger. Sexual harassment of women on the street has long been common in Egypt. As 98 percent of foreign women and 83 percent of Egyptian women report it, it seems unlikely that this is a phenomenon of a small minority of men who are violating a social contract (on this specific issue anger at the military combined with the power of media are probably the necessary causes of the outrage to this action). Mona Eltahawy has spoken at length about her assault at the hands of the authorities, but in interviews she also occasionally mentions that prior to the central incident there were instances of sexual harassment which she experienced from fellow protesters! One reason that many women in the Muslim world give for supporting Islamist parties is that these parties promise to enforce protections of women against the predatory behavior of men in societies where female honor is simply a consumption good when that female is not a relative.

So the inferences made from the contemporary events in Egypt in this case are faulty. But they’re interesting because the problem is so common. Why? You can’t make sense of this unless you examine the broader theoretical framework that people are operating within to generate inferences. A nod is given to this when the author states that it is “always dangerous to analyze the psychology of a different culture.” I think this has a positive descriptive dimension, and a normative one. The positive descriptive dimension is that in scholarship one has to be careful to not allow one’s own subjective perspective to cloud objective judgments. Else, one may generate a false model of the world. This means setting aside one’s own values framework for the purpose of further analysis. Such a stance has not been the norm throughout human history. The didactic tone of Tacitus is much more typical than the cooler detachment of Thucydides. The use and abuse of scholarship for the aims of social and political ends are well known.

The problem occurs when these common sense guidelines in academics transform themselves into ever expanding relativistic bounds of discourse, incoherently in contrast with the strong normative orientations of the expositors of these same theoretical frameworks. In turning away from the bias of the past, there is now a bias which has inverted itself. There is a tendency to be careful about analyzing or criticizing other cultures, because that is “dangerous.” Why? Well, would you want to be an “Orientalist”? But you are also careful to demarcate other cultures in a way suitable to your preferences for the purposes of rooting out “injustice.” Would the author of the Slate piece be wary of critiquing the Fundamentalist Church of Jesus Christ of Latter-Day Saints? This endogamous sect is certainly apart from the rest of American culture. In fact, with its extreme patriarchy and polygamy it resembles the ideals of some non-Western societies. How about the culture of the American South? There’s no denying this is a distinctive region in folkways. Would one think it is dangerous to analyze or critique the distinctive attitudes toward relations between the races in his region, whose divergence from the North dates back to colonial times?

Some of this is clearly just a matter of race. Though people speak of “culture,” what they often act out is the idea that non-white races have different cultures by nature in an essential sense, and so must be critiqued with a softer touch, or greater sensitivity, than whites with a distinctive culture. Conservative white Southerners and Fundamentalist Mormons are clearly distinctive in culture from the typical Northern Left-liberal, but that does not shield them from a critique derived from a difference in perspective. The implicit idea lurking beneath the surface is that the white race is subject to a particular standard of cultural expectation, and criticism meted out serves to elevate dissenters to that higher standard, which diminishes “oppression” and “injustice” (quotes in this case because I feel that the terms are used many to further very narrow political projects, to the point where they’re heavily debased and almost without content as ends as opposed to means). In contrast, the situation is different with non-whites, who must be left to find their own direction, or more obliquely critiqued.

To a great extent this is a caricature, but the underlying dynamic is real. For example, a few years back a Harvard Muslim chaplain was caught contextualizing, and defending, laws enforcing the death penalty for apostasy from Islam. Upon further inspection from an intellectual perspective I can see where he was coming from. In scholarly or academic settings I think one can have a real discussion about this issue, even if one disagrees with the presuppositions. I say this as someone who is technically a Muslim apostate (my father is Muslim, by which definition some Muslims would define me as such). Here is the section which I found amusing though:

I would finally note that there is great wisdom (hikma) associated with the established and preserved position (capital punishment) and so, even if it makes some uncomfortable in the face of the hegemonic modern human rights discourse, one should not dismiss it out of hand. The formal consideration of excuses for the accused and the absence of Muslim governmental authority in our case here in the North/West is for dealing with the issue practically.

This individual is a Harvard graduate, so of course he would understand what “hegemonic modern human rights discourse” is alluding to, and the use of therm “discourse” suggests his familiarity with the academic style dominant today, despite his defense of capital punishment of apostates from Islam under Islamic governments. Despite the trotting out of appropriate terminology, obviously the individual in question believes in a hegemonic discourse. He accepts that Islam is the way, the truth, and that under ad Islamic regime those who are Muslim who turn from the truth may be put to death by the authorities. If a conservative Protestant chaplain at Harvard was caught privately defending the death penalty for apostasy (which was enforced by Protestants in Scotland as late as 1700) there wouldn’t be a discussion or contextualization; they’d be universally condemned and fired (in large part because killing apostates from religion is no longer part of the wider Christian set of norms, as opposed to the world of Islam where the concept is widely accepted).

The problem with the bleeding over of academic “discourse” into the public forum is that it obfuscates real discussion, and often has had a chilling effect upon attempts at moral or ethical clarity. Unlike the individual above I am skeptical of moral or ethical truth in a deep ontological sense. But I have opinions on the proper order of things on a more human scale of existence. You don’t have to reject the wrongness of a thing if you reject the idea that that thing is wrong is some deep Platonic sense. I can, in some cases will, make the argument for why some form of the Western liberal democratic order is superior to most other forms of arranging human affairs, despite being a skeptic of what I perceive to be its egalitarian excesses. I can, and in some cases will, make the argument for why legal sexual equality is also the preferred state of human affairs. But to have this discussion I have to be forthright about my norms and presuppositions, and not apologize for them. They are what they are, and the views of those who disagree are what they are.

An academic discourse tends to totally muddy a clear and crisp discussion . The reality is that most Egyptians have barbaric attitudes on a whole host of questions (e.g., ~80 percent of Egyptians favor the death penalty for apostasy from Islam). It was not surprising at all that the majority of the Egyptian electorate supported parties with reactionary cultural political planks; because the classification of these views as “reactionary” only makes sense if you use as your point of reference the Westernized social and economic elite. The majority of Egyptians have never been part of this world, and for them upward mobility has been accompanied by a greater self-consciousness of their Islamic identity.

This reality is not comforting to many, and so there has been an evasion of this. If we accept, for example, the hegemonic superiority of sexual equality, should we not impose the right arrangement upon those who oppress women? This is a serious question, but the fear of engaging in “dangerous” analysis in the “discourse” allows us to sidestep this question. Rather, by minimizing the concrete realities of cultural difference and the depths of their origin, Egyptians are easily transformed into Czechs in 1989 with browner skins and a Muslim affiliation. This is a totally false equivalence. As Eastern Europeans go the Czech population is atypical in its secularism and historical commitment to liberal democracy (one could argue the weakness of the Catholic church goes as far back as the Hussite rebellion and the later suppression of Protestantism by the Habsburgs). While other post-World War I polities switched toward authoritarianism in the inter-war period, the Czechs retained a liberal democratic orientation until the Nazi German invasion. After the collapse of Communism they reverted back to this state. Notably, extreme nationalist parties with anti-democratic tendencies have come to the fore in most post-Communist states, but not so in the Czech Republic.

The irony here is that an academic position which espouses the deep incommensurability of different societies and cultures in terms of their values, rendering inter-cultural analysis or critique suspect, has resulted in the domain of practical discussion a tendency to recast inter-cultural differences of deep import into deviations or artificialities imposed from the outside. In this particular case that artificiality is the Egyptian military, but in most cases it is Western colonialism, which has an almost demonic power to reshape and disfigure postcolonial societies, which lack all internal agency or direction. This is simply not the true state of affairs. The paradoxical fact is that there is commensurability across very different cultures. You can understand, analyze, and critique other societies, if imperfectly. For example, I can understand, and even agree with, some of the criticisms of Western society by Salafist radicals for its materialism and excessive focus on proximate hedonism. The Salafists are not aliens, but rather one comprehensible expression of human cultural types. But that does not deny that I find their vision of human flourishing abhorrent. I understand it, therefore I reject it.

As I state above my views on foreign policy tend toward isolation. Despite the fact that I find the actions of many governments and value of many societies barbaric, and believe that the way of life expressed by Western liberal democratic societies furthers human flourishing more optimally, I do not believe it is practical or productive to force other societies to align their values with ours in most cases.*** In other words, I accept that the world is currently going to operate with a multicultural order. This does not mean that I accept multiculturalism, where all cultures have “equal value.” That idea is incoherent when it is not trivial. Such a framing is useful and coherent in a scholarly context, where Epoché is essential. A historian of Nazi Germany constantly consumed by their disgust and aversion to the regime which is the subject of their study would be a sub-optimal historian. Such disgust and aversion is right and proper, but for scholarship there must be a sense that one must movethat to the side for the purposes of analysis and description.

But most people are not scholars. They are not engaging in discourse, but having a discussion. Scholarly theories of modes of inquiry are often totally inappropriate for proximate political policy discussions. Normative biases and methodological commitments undergo peculiar transformations, and inevitably one has to confront the fact that much of what is meant or intended becomes opaque, embedded in abstruse phraseology and intelligible only to initiates in the esoteric knowledge. The hybrid of the Post Modern inflected scholar and public intellectual is ultimately a gnostic sophist of the highest order, transmuting plain if unpalatable truths about the world into a murky cultic potion.

Addendum: Many people claim that the Roman or Ottoman Empires, to name a few, were multicultural. They were in a plain reading of the term, but not in a way that people who espouse multiculturalism would recognize. In both these polities there was a hegemonic social and political order, and difference was tolerated only on its terms. For example, the Romans destroyed the Druids in Gaul and Britain. Why? One reason given, which we would probably view favorably, was that the Druids were practicing human sacrifice, which the Romans found objectionable. But another more material reason is that the Druids were natural loci for political and cultural resistance against the Roman hegemony. Similarly, the Ottomans had an elaborate system of millets which organized the different religious groups of the polity, but there was never any doubt that all were subordinate to Ottoman Muslims. Those social-religious groups which were classed as outside the pale for various reason, such as the Druze, were persecuted and not tolerated. Those which were tolerated, such as the Orthodox Christians, needed to be respectful of their subordinate position in the system. These tendencies can be generalized to all multiculturalist polities, which inevitably had a herrenkultur.

* No, I don’t think Ron Paul has a chance even if he wins Iowa. Though I do think he’s affected the whole political landscape, and that’s probably what he was looking for in any case.

** The quotations because the term is more one of aspersion than a real pointer to a specific and discrete movement at this point.

*** I make a distinction between barbarism, which is a different way of being, and savagery, which is an unacceptable way of being. The modern world has accepted that slavery is savage, and not tolerable in any polity. In contrast, the fact that women in Saudi Arabia are effectively rendered property of their male relatives is barbaric, but not objectionable enough that it must be eliminated through force.

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In my post “The naked years” I used this image to illustrate the transition from furry Australopithecus, to hairless H. erectus, to the sartorially elaborated H. sapiens sapiens:

Do you find the image offensive? I obviously didn’t, I’m not an artist and was trying to visually communicate a scientific concept, not “provoke.” My usual procedure when looking for images is to go to Wikipedia and find material in the public domain. For the last image I just entered “top hat,” and yanked out the first picture which had a fully body shot, and inserted it into the image montage. As I was crediting I noticed that the image was of Mustafa Kemal Atatürk, the George Washington, Andrew Jackson, Abraham Lincoln of Turkey rolled into one. And so the post went up….

But that’s not the end of the story.

Someone posted the entry on friendfeed, which prompted this response:

Eivind, looks like Ali intended to tell about Turkish people’s commitment to the image of Ataturk. Initial reason for the Turkish censorship of Youtube was “insulting to Ataturk” From that point of view, putting an image of the man next to a chimpanzee is humiliating, even if it is out of the context.

First, the image isn’t a chimpanzee. Atatürk is next to another human, albeit an ancestral lineage. The commenters seem to have spoken more in jest, but Turks take insults to the founder of their nation seriously : “…the Turkish Parliament issued a law (5816) outlawing insults to his reminiscence (Turkish: Hatırası) or destruction of objects representing him.” As a larger proportion of Turks are Creationists than Americans, I can see where they’d find offense at this juxtaposition (though the Creationist ones might be less adulatory of Atatürk, who was a militant secularist, and privately an atheist).

I have not removed the image. Unless the editors ask, I will not I suspect, though I am always open to new arguments assuming I have the marginal time to consider them. I think the idea that this is an offensive image is silly. We’re all primates, equally descended from H. erectus. And the intent was to contrast the well dressed modern man with our naked ancestors. But, I can also agree that Turks are within rights to be offended. They aren’t me, and I’m not them, our experiences and values differ.

How about this image:


I don’t personally find it offensive, but I wouldn’t use it. Depicting George W. Bush in a simian fashion was so common on the political Left during his tenure that it wouldn’t serve the intentions of the post, which is to explore science, not political ridicule or satire. Conservatives would be offended, liberals would be amused, and the topic would probably be the image, and not the post.

How about this?


I wouldn’t put this image up either as an illustration. I don’t personally find it offensive in a visceral sense, Barack H. Obama is descended from ancient primates who we might term “apes.” But, I am sensitive to the long history in the United States of depicting people of African ancestry as apes or ape-like, and such an image might cause great offense and hurt others. At a minimum the image would be a distraction, just as the image with George W. Bush spliced in would be.

And that is why I can understand the Turkish perspective somewhat. The post-modern rejection of the pretense of concrete objectivity is valid in some circumstances, though that rejection is itself grounded in material, and the phenomenon which emerges from that material (brain and mind). But, that does not mean that I fly to total subjectivity here. To my knowledge Turks have not historically been depicted as apes. If I used “Orientalist” imagery to indicate the progression from barbaric Turk, to decadent Ottoman, to vigorous Turk, some analogy might be drawn between the first and last image of H. sapiens sapiens. So though I grant some Turks the right to be offended (even on the thread very few Turks seem offended at the use of the image), in this case I think there are objective grounds to also argue that the offense taken is not proportionate to the image because of the context.

But setting aside the issues of objectivity, why don’t I take the subjective aspect which I grant seriously enough to change the image (at least at this moment?). In this instance, no one is forcing Turks to view the image. But there is a more general problem: the non-uniformity of the sacred and the response of offense cross-culturally. Different cultures have radically different views of what is offensive, what is sacred, and often those views are simply at such opposition that a common understanding is not possible. Many Jews view the traditional Christian view of supersessionism as deeply offensive and objectionable. Many Hindus view the stance of many Muslims and Christians that they should convert “heathens”, “idolators” and “pagans” as deeply offensive. And yet for some Christians and Muslims to engage in the Great Commission or Dawah is a fundamental part of their religious faith. In the realm of practice, many conservative Muslims find the exposure of female arms and legs a provocation. Conversely, many women across the world feel that it is their right to dress how they wish to, and are offended at the idea that their very body is a provocation, such that it needs be cloaked.

I could go on. And, I have to add that the problem exists within societies. The same people can view the same images, or consider the same beliefs, and come to radically different conclusions as to their acceptability as judged by “common decency.” There’s no easy solution to this problem, but, we need to remember that other people don’t always share our implicit values, experiences and outlooks, and so we shouldn’t view their own actions and views as we would our own in those circumstances. I’m aware of this personally because my milieu is that of secular liberals, and I am a secular conservative. I don’t go into situations assuming people share my values, because they don’t, and I tread in a manner which pragmatically acknowledges that reality of my existence.

This is a weblog written by an American, predominantly for an American audience. Additionally, though it is a politically diverse weblog, the readership is overwhelmingly well educated and secular. That colors what I say, how I say it, and how I assume the audience will react (I doubt most of you recognized the image as of Atatürk. Even I did not think of it, and I take interest in things Turkish!). But many people find aspects of my posts deeply offensive. Generally they deal with human genetics and tread on some nationalistic shibboleth. I don’t often publish those comments or respond to those reactions because I don’t think there’s any fruit to be had there. If I changed what I wrote to satisfy all those who were offended I just wouldn’t write very much. The internet is international, but for purposes of practicality I have to constrain the circle of offense to the United States, and to a lesser extent the Western world. As I suggested above, many people are offended by contradictory things, so ultimately the set of things mentionable converges on the null set if you really try to satisfy everyone. A reasonable human life is bounded by a common set of values, understandings, and cultural moorings. I’m not a dogmatist of course. But I reject the idea that comparison of an individual to a chimpanzee is offensive in and of itself. Chimpanzees are intelligent and interesting animals, as are we. Those are my values, and in my space (or the space that the editors of Discover Magazine provide) they will reign supreme. I can not live under the worry that someone, somewhere, may be offended.

I wrote this post in part to clarify this particular issue, but also obliquely to address events in the wider world of cross-cultural offense. People are taking sides, and arguing in broad brushes. That’s fine for politicians and public figures, who live in a different world. Most of you who know me understand that I take a dim view of the median human cognitive capacity, so I have little hope that a subtle and nuanced discussion can be had out in the open in a broad-based fashion (that assertion, that the average human is not very intelligent, is very offensive to many people, but that is just how I feel, and I own it). But those of us who deal in the domain of the mind should push ourselves further, and try to acknowledge both that we’re active agents within a particular cultural system and hold to specific values, and, that we can use our higher cognitive faculties and enter into a state of Epochè, and view phenomena from the outside.

Razib Khan
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