News Feeds

Blue Zones, places home to an unusual number of centenarians, are looked to for their secrets to living healthier lives – but are they even real?

Recent advances in astronomical observations have found a significant number of extrasolar planets that can sustain surface water, and the search for extraterrestrial life on such planets is gaining momentum. A team of astrobiologists has proposed a novel approach for detecting life on ocean planets. By conducting laboratory measurements and satellite remote sensing analyses, they have demonstrated that the reflectance spectrum of floating vegetation could serve as a promising biosignature. Seasonal variations in floating vegetation may provide a particularly effective means for remote detection.

Strong, lightweight, superelastic, and able to function across a range of temperatures, this newly developed alloy could be a game-changer for space exploration and medical technology.

A twist you'll never see coming: a breakthrough in understanding the relationship between chirality and electric flow at a microscopic level may help us develop chiral information technology.

Perovskite solar cells could last ten times longer thanks to new research, which suggests alumina nanoparticles significantly enhance the lifespan and stability of these high-efficiency energy devices.

Researchers have developed a new technique to make glass water-repellent, a feature that could improve safety in vehicles, reduce cleaning costs for buildings and enhance filtration systems. The research shows how an innovative and non-toxic process using ultrasonic sound waves can alter the surface of glass, making it either hydrophobic (water resistant) or electrically charged.

A team has shown that artificial photosynthesis is feasible using organic materials. Using the technique, they successfully synthesized useful organic compounds, including pharmaceutical materials, and 'green' hydrogen, which is a next-generation renewable energy source, from waste organic materials using sunlight and water. Their findings are expected to contribute to the production of medicinal and agricultural chemicals as well as sustainable energy initiatives.

Different analytical methods have a significant impact on the results of scientific studies. This is demonstrated by a study conducted by an international research team. In the study, more than 300 scientists compared 174 independent analyses of the same dataset. The findings reveal that different methods can lead to highly variable conclusions.

In the rapidly developing contest between human creativity and artificial intelligence algorithms, professional artists still have an edge in producing more creative AI-assisted artwork than the AI programs themselves or novice artists, according to new research.

A multi-institutional research team has clarified the energy levels of color centers at the SiO2/SiC interface, paving the way toward the development of scalable quantum technologies that use them as single-photon emitters.

A multi-institutional research team has clarified the energy levels of color centers at the SiO2/SiC interface, paving the way toward the development of scalable quantum technologies that use them as single-photon emitters.

Researchers developed a new optimized printing approach that could enable super-resolution 3D direct laser writing (DLW) of microlenses, photonics crystals, micro-optical devices, metamaterials and more.

Researchers developed a new optimized printing approach that could enable super-resolution 3D direct laser writing (DLW) of microlenses, photonics crystals, micro-optical devices, metamaterials and more.

A new AI-based system for analyzing images taken over time can accurately detect changes and predict outcomes, according to a new study. The system's sensitivity and flexibility could make it useful across a wide range of medical and scientific applications.

How do rogue planetary-mass objects -- celestial bodies with masses between stars and planets -- form? An international team of astronomers has used advanced simulations to show that these enigmatic objects are linked to the chaotic dynamics of young star clusters.

Researchers are working to enhance battery safety and efficiency by developing solid-state alternatives to lithium-ion batteries. These batteries offer improved energy efficiency and safety, but a major challenge has been the formation of an interphase layer at the junction of the solid electrolyte and cathode. This ultra-thin layer obstructs lithium ion and electron movement, increasing resistance and degrading battery performance.

Researchers are working to enhance battery safety and efficiency by developing solid-state alternatives to lithium-ion batteries. These batteries offer improved energy efficiency and safety, but a major challenge has been the formation of an interphase layer at the junction of the solid electrolyte and cathode. This ultra-thin layer obstructs lithium ion and electron movement, increasing resistance and degrading battery performance.

Astronauts often experience immune dysfunction, skin rashes, and other inflammatory conditions while traveling in space. A new study suggests that these issues could be due to the excessively sterile nature of spacecraft. The study showed that the International Space Station (ISS) has a much lower diversity of microbes compared to human-built environments on Earth, and the microbes that are present are mostly species carried by humans onto the ISS, suggesting that the presence of more microbes from nature could help improve human health in the space station.

Located 2.5 million light-years away, the majestic Andromeda galaxy appears to the naked eye as a faint, spindle-shaped object roughly the angular size of the full Moon. What backyard observers don't see is a swarm of nearly three dozen small satellite galaxies circling the Andromeda galaxy, like bees around a hive.

I swear, NYT columnist Ross Douthat must have a huge publicity machine, because his latest book, Believe: Why Everyone Should Be Religious, is appearing everywhere, usually as excerpts.  The point of the book is to assert that religion’s decline in America is slowing, and that readers having a “God-shaped hole,” denoting a lack of religious meaning in their lives, should not just become religious, but become Christian. (Douthat thinks that Catholicism is the “right” religion, and of course he happens to be Catholic).

And by “believe,” Douthat doesn’t just mean adhering to a watered-down form of Christianity that sees the New Testament as a series of metaphors. No, he really believes the tenets of his faith, including the miracles of Jesus, the Crucifixion and Resurrection, and the existence of Satan and the afterlife. (See my posts on this delusional book here.) It is a sign of the times that this book, which calls for people to embrace claims that are palpably ridiculous and totally unevidenced—unless you take the New Testament literally, which you can’t because it’s wrong and self-contradictory—is getting not only wide press, but approbation.  Even the New Yorker summary and review of the book, which you can read by clicking below (the screenshot links to the archived version here) is pretty mild in its criticism. Author Rothman is a nonbeliever, and gives good responses to Douthat’s “evidence” for God, but at the end says the he “respects [Douthat’s effort to persuade.”  What does that mean? He respects Douthat’s efforts to proselytize people with a divisive and harmful faith, and to believe stuff without evidence? Well, the New Yorker has always been a bit soft on faith (despite the fact that most of its writers are atheists), because some of their rich and educated readers have “belief in belief”.

Rothman’s summary of the book (his words are indented):

“Believe” is different: in it, Douthat proselytizes. His intended readers aren’t dyed-in-the-wool skeptics of the Richard Dawkins variety, who find religion intellectually absurd. His main goal is to reach people who are curious about faith, or who are “spiritual” but not religious. (According to some surveys, as many as a third of Americans see themselves this way.) If you’re in this camp, you might have a general sense of the mystical ineffability of existence, or believe that there’s more to it than science can describe. You might be agnostic, or even an atheist, while also feeling that religion’s rituals, rhythms, and attitudes can enrich life and connect you to others; that its practices draw our attention to what really matters. At the same time, you might not be able to accept the idea that Jesus actually rose again on the third day.

But Douthat needs to persuade the audience that yes, Jesus rose like a loaf of bread, and more:

Douthat argues that you should be religious because religion, as traditionally conceived, is true; in fact, it’s not just true but commonsensical, despite the rise of science. His most surprising, and perhaps reckless, assertion is that scientific progress has actually increased the chances that “religious perspectives are closer to the truth than purely secular worldviews.”

From what I’ve read here and elsewhere, Douthat has two main arguments for religion. The Argument from Increasing God of the Gaps, and the Argument from Personal Experience.

In “Believe,” Douthat rebels against these attempts to adjust the scale of God; he resists both the minimizing God-of-the-gaps approach and the maximizing abstraction proposed by thinkers like Armstrong and Tillich. First of all, he maintains that the gaps are actually widening: from a survey of speculative ideas in physics, neuroscience, and biology, he draws the conclusion that a “convergence of different forms of evidence” actively points toward the existence of a traditional God. Second, he argues that, even in our supposedly secular world, it’s still eminently reasonable to believe in a supernatural God who reaches down to Earth and affects our lives. David Hume, the eighteenth-century philosopher known for his pursuit of empiricism, predicted that, as the world grew more rational and scientific, people would stop having supernatural experiences, which he thought more common among “ignorant and barbarous nations.” Douthat points out that this hasn’t happened. [JAC: No data are given, however, about any decrease over time.] About a third of Americans “claim to have experienced or witnessed a miraculous healing,” he notes, and regular people continue to have mystical experiences of various kinds. (A 2023 survey conducted by Pew Research found that nearly four in ten respondents believed that the dead can communicate with the living.) Religious experience is a “brute fact,” Douthat writes, shared among billions of people, and its “mysteries constantly cry out for interpretation” just as they always have.

Miraculous healing? Talk to me when an amputee regrows a leg, or someone without eyes regains the ability to see. Why can’t God cure ailments that medicine is impotent to cure?

I’ve discussed some of the God of the Gaps arguments made by Douthat, the two most prominent being the “fine-tuning” argument (the physical parameters of the universe were cleverly adjusted to allow our existence) and the consciousness of humans, which Douthat says cannot be explained by science.  Rothman is good at refuting both in brief responses, and I’ll let you read what he wrote. Plus remember that animals like dogs, cats, squirrels, and other primates also appear to be conscious (of course we can’t prove that), but are these other creatures made in God’s image, too?  Rothman makes a good point here:

Throughout “Believe,” the implication is that work at the frontiers of science has increased the amount of mystery in the world by uncovering impenetrable unknowns. But this is misleading. Science has vastly expanded our understanding of how things work, reducing mystery; along the way, it has inevitably shifted the landscape of our ignorance, sometimes drastically. This new landscape can feel unfamiliar; strangeness comes with the territory. But just because we don’t understand something, it doesn’t mean that we face the ultimately mysterious; we’re probably still dealing with the ordinary, earthly unknown. And if science really does hit a hard limit in certain areas, or if it discovers questions that our minds are simply unequipped to answer—what would that show? Only that we don’t know everything. The likely possibility that omnipotence is beyond us in no way suggests that our intuitive religious revelations are correct. If anything, it suggests the opposite.

That of course is the usual argument against “The Argument for God from Ignorance”: throughout history, one baffling phenomenon after another imputed to God has later been found out to be purely naturalistic (lightning, disease, epilepsy, eclipses, and so on).

The single argument by Douthat that Rothman finds somewhat persuasive is that lots of people have had religious or spiritual experiences. Why are they so common unless they’re showing us the presence of a supernatural being?

At any rate, the version of me that exists today found Douthat’s case for faith unpersuasive. But I still enjoyed “Believe,” and found myself challenged by it. Douthat is right to call attention to the “brute fact” of religious experience, which apparently remains pervasive in a supposedly secular age. In 2006, an editorial in Slate argued that Mitt Romney’s Mormonism indicated a kind of mental weakness on his part—his apparent belief in its more outlandish tenets, Jacob Weisberg wrote, revealed in Romney “a basic failure to think for himself or see the world as it is.” But if lots of people have experiences of the supernatural, then can belief in it really be understood, tout court, as proof of their fundamental irrationality? What about the award-winning journalist Barbara Ehrenreich, who, in her book “Living with a Wild God,” described a “furious encounter with a living substance that was coming at me through all things at once”? In her classic “Nickel and Dimed: On (Not) Getting By in America,” she certainly saw the world as it was.

Well, many of us atheists, including me, have had spiritual experiences, though not religious ones.  I remember sleeping out in Death Valley, looking up at the fantastic display of stars unsullied by nearby human lights, and feeling drawn out of myself, a tiny speck in a huge universe. (But of course that raises the question about why there are so many celestial bodies without humans?) And I won’t get into the visions I had when I was on psychedelic drugs in college.

We are emotional beings, with emotions surely partly a result of evolution, and once the meme of religion has spread, it’s easy to ascribe intense emotions to religious experience. We are also ridden with delusions: after my cat died, I used to see it out of the corner of my eye.  I’m sorry, but if Jesus/God is so anxious for us to believe in Him/Them (he surely doesn’t want all those nonbelievers to fry forever, as Douthat thinks), why doesn’t he simply appear in a way that cannot be written off as a delusion? (We do have cameras and videotape now.) Carl Sagan himself asked this question years ago.

Further, the religious experiences had by members of different faiths correspond to the different tenets of those faiths. Muslims have dreams and visions of Muhammad, and of course Muhammad himself produced the Qur’an after having a vision of the angel Gabriel, who dictated the book to the illiterate merchant.  So if visions of God tell us that God is real, which God who is envisioned is the real one?  I’m sorry, but I don’t find experiences or visions of God/Jesus convincing given that, if he wished, Jesus could make himself available in an irrefutable way to all of humanity, and presto!, we’d all be Catholics! (He also said that he’d return within the lifetime of those who witnessed his Crucifixion. Did he come back? No dice.)

No, I’m sorry, but I don’t have any respect for the deluded, especially when they insist, as does Douthat, they they have hit on the “true” religion. (Muslims, of course, believe that Islam is the final and true religion.)  Where is Mencken when we need him? The best way to go after someone like Douthat is not with intellectual analysis and respect, as does Rothman, but with all-out satire and mockery.

Still, given the constraints of the New Yorker, Rothman’s review is about as good as it can be.

h/t: Barry