Posts Tagged ‘God’
“Religion is regarded by the common people as true, by the wise as false, and by rulers as useful”*…
On the rise of organized religion in human life: our species has, for thousands of years, been affected by widespread belief in a watchful presence above us. But did moralizing Big Gods spark a surge in cooperation, or did they simply grow out of complex civilization? Brian Klaas explores….
… For most of human history, our species lived in small bands, often groups of fewer than a hundred people. Then, suddenly, around 12,000 years ago, complex civilizations began to pepper the landscape, as cooperation and coordination surged. This presents a puzzle: why the sudden shift in our behavior?
Some have argued that “Big Gods”—complete with their watchful eyes gazing down on us from above and threatening to punish us for sin—were the key component in social cooperation and the rise of civilization, moving us from our simple hunter-gatherer roots to sophisticated, sprawling empires. But is that true?…
… Intellectual historians often point to two major divergent explanations for the emergence of religion. The great philosopher David Hume argued that religion is the natural, but arbitrary, byproduct of human cognitive architecture.
Since the beginning, Homo sapiens experienced disordered events, seemingly without explanation. To order a disordered world, our ancestors began to ascribe agency to supernatural beings, to which they could offer gifts, sacrifices, and prayers to sway them to their personal whims. The uncontrollable world became controllable. The unexplainable was explained—a comforting outcome for the pattern detection machines housed in our skulls.
By contrast, thinkers like Émile Durkheim argued that religion emerged as a social glue. Rituals bond people across space and time. Religion was instrumental, not intrinsic. It emerged to serve our societies, not comfort our minds. As Voltaire put it: “If there were no God, it would be necessary to invent him.”
In the last two decades, a vibrant strand of scholarship has sought to reconcile these contrasting viewpoints, notably through the work of Ara Norenzayan, author of Big Gods: How Religion Transformed Cooperation and Conflict.
Norenzayan’s “Big Gods” refer to deities that are omniscient, moralizing beings, careful to note our sins and punish us accordingly. Currently, roughly 77 percent of the world’s population identifies with one of just four religions (31% Christian; 24% Muslim; 15% Hindu; 7% Buddhist). In all four, moral transgressions produce consequences, some immediate, others punished in the afterlife.
Norenzayan aptly notes that the omniscience of Big Gods assumes total knowledge of everything in the universe, but that the divine is always depicted as being particularly interested in our moral behavior. If God exists, He surely could know which socks you wore yesterday, but deities focus their attentions not on such amoral trifles, but rather on whether you lie, covet, cheat, steal, or kill.
However, Norenzayan draws on anthropology evidence to argue that early supernatural beings had none of these traits and were disinterested in human affairs. They were fickle demons, tricksters and spirits, not omniscient gods who worried about whether any random human had wronged his neighbor…
… These deities may have fulfilled the conditions outlined by Hume—they explained the unexplainable as machinations of supernatural forces—but they didn’t serve much of a social deterrence function, because you wouldn’t need to fear being struck down by a lightning bolt from above if you wronged a rival.
Every social species that thrives, from wasps to humans, requires a mechanism of stopping individual members from working against the group’s interests. In complex hives, specialized “police wasps” serve as enforcers, seeking out and destroying any wasps producing larvae that may lead to an excess number of queens in the colony. When detected, any rogues are “beheaded or torn apart by the workers soon after they emerge from their cells in the brood comb,” explain Professors Francis Ratnieks and Tom Wenseleers.
Unlike wasps, early human societies didn’t have police forces. Without an enforcement mechanism, social complexity and large civilizations came with enormous risks of predatory, anti-social behavior that could undermine survival.
Over time, Norenzayan argues, divine forces shifted within these administratively weak human groupings. Thus emerged what Norenzayan calls “supernatural monitoring,” a belief in an omniscient presence that never averts His gaze from sin. Everything is tracked, monitored, then punished…
… It is now a nearly universal feature of religious belief systems that a divine presence prohibits certain behaviors—and rewards others. And that presence is always watching. In addition to the omniscient sky gods of today’s major religions, ancient Egypt was home to Horus of Two Eyes. The Incans were watched by Viracocha. Today, in modern Tibet and Nepal, Buddhist depictions of eyes are dotted across villages, reminding everyone that nothing can ever be truly hidden.
The “Big Gods” hypothesis argues that divine gazes provided a far more effective form of deterring anti-social behavior than any mortal police force…
Did the watchful gaze of moralizing gods produce the rise of complex civilizations? “Big Gods and the Origin of Human Cooperation,” from @brianklaas.bsky.social. Eminently worth reading in full.
* Seneca the Younger
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As we brood on belief, we might recall that on this date in 1349 a group of Christian guilds, fearful of the Black Death, carried out the Basel Massacre…
… an anti-Semitic massacre in Basel, which occurred in 1349 in connection with alleged well poisoning as part of the Black Death persecutions, carried out against the Jews in Europe at the time of the Black Death. A number of Jews, variously given as between 300 and 600 (according to contemporary Medieval chronicles) or 50 to 70 (according to some modern historians) were burned alive, after being locked in a wooden structure built on a nearby island in the Rhine. Jewish children were apparently spared, but forcibly baptized and sent to monasteries…
…Contemporary chronicler Matthias of Neuenburg describes the event with these words:
Therefore all the Jews of Basel, without a legal sentence [being passed] and because of the clamor of the people, were burned on an island in the Rhine River in a new house” (Cremati sunt igitur absque sentencia ad clamorem populi omnes Judei Basilienses in una insula Rheni in domo nova).
Similar pogroms took place in Freiburg on 30 January, and in Strasbourg on 14 February. The massacre had notably taken place before the Black Death had even reached the city. When it finally broke out in April to May 1349, the converted Jews were still blamed for well poisoning. The officials of Basel placed judgement on some baptized Jews, and on 4 July four of them were tortured on the wheel, “confessing” that they had poisoned Basel’s fountains (Juden … Offenlich vor gerichte verjahen und seiten, das sie die brunnen ze unserre state etlich vergift hettent).[4] The remaining converted Jews were partly executed, partly expulsed. By the end of 1349, the Jews of Basel had been murdered, their cemetery destroyed and all debts to Jews declared settled.
– source
“Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent.”*…
A substantial– and important– look at a troubling current aflow in the world of technology today: Emily Gorcenski on the millenarianism and manifest destiny of AI and techno-futurism…
… Early Christian missionaries traveled the pagan lands looking for heathens to convert. Evangelical movements almost definitionally involve spreading the word of Jesus Christ as a core element of their faith. The missionary holds the key that unlocks eternal life and the only cost is conversion: the more souls saved, the holier the work. The idea of going out into the world to spread the good word and convert them to our product/language/platform is a deep tradition in the technology industry. We even hire people specifically to do that. We call them technology evangelists.
Successful evangelism has two key requirements. First, it must offer the promised land, the hope of a better life, of eternal salvation. Second, it must have a willing mark, someone desperate enough (perhaps through coercion) to be included in that vision of eternity, better if they can believe strongly enough to become acolytes themselves. This formed the basis of the crypto community: Ponzi schemes sustain only as long as there are new willing participants and when those participants realize that their own continued success is contingent on still more conversions, the incentive to act in their own best interest is strong. It worked for a while to keep the crypto bubble alive. Where this failed was in every other aspect of web3.
…
There’s a joke in the data science world that goes something like this: What’s the difference between statistics, machine learning, and AI? The size of your marketing budget. It’s strange, actually, that we still call it “artificial intelligence” to this day. Artificial intelligence is a dream from the 40s mired in the failures of the ’60s and ’70s. By the late 1980s, despite the previous spectacular failures to materialize any useful artificial intelligence, futurists had moved on to artificial life.
Nobody much is talking about artificial life these days. That idea failed, too, and those failures have likewise failed to deter us. We are now talking about creating “cybernetic superintelligence.” We’re talking about creating an AI that will usher a period of boundless prosperity for humankind. We’re talking about the imminence of our salvation.
The last generation of futurists envisioned themselves as gods working to create life. We’re no longer talking about just life. We’re talking about making artificial gods.
…
I’m certainly not the first person to shine a light on the eschatological character of today’s AI conversation. Sigal Samuel did it a few months back in far fewer words than I’ve used here, though perhaps glossing over some of the political aspects I’ve brought in. She cites Noble and Kurzweil in many of the same ways. I’m not even the first person to coin the term “techno-eschatology.” The parallels between the Singularity Hypothesis and the second coming of Christ are plentiful and not hard to see.
…
… The issue is not that Altman or Bankman-Fried or Andreesen or Kurzweil or any of the other technophiles discussed so far are “literally Hitler.” The issue is that high technology shares all the hallmarks of a millenarian cult and the breathless evangelism about the power and opportunity of AI is indistinguishable from cult recruitment. And moreover, that its cultism meshes perfectly with the American evangelical far-right. Technologists believe they are creating a revolution when in reality they are playing right into the hands of a manipulative, mainstream political force. We saw it in 2016 and we learned nothing from that lesson.
Doomsday cults can never admit when they are wrong. Instead, they double down. We failed to make artificial intelligence, so we pivoted to artificial life. We failed to make artificial life, so now we’re trying to program the messiah. Two months before the Metaverse went belly-up, McKinsey valued it at up to $5 trillion dollars by 2030. And it was without a hint of irony or self-reflection that they pivoted and valued GenAI at up to $4.4 trillion annually. There’s not even a hint of common sense in this analysis.
This post won’t convince anyone on the inside of the harms they are experiencing nor the harms they are causing. That’s not been my intent. You can’t remove someone from a cult if they’re not ready to leave. And the eye-popping data science salaries don’t really incentivize someone to get out. No. My intent was to give some clarity and explanatory insight to those who haven’t fallen under the Singularity’s spell. It’s a hope that if—when—the GenAI bubble bursts, we can maybe immunize ourselves against whatever follows it. And it’s a plea to get people to understand that America has never stopped believing in its manifest destiny.
David Nye described 19th and 20th century American perception technology using the same concept of the sublime that philosophers used to describe Niagara Falls. Americans once beheld with divine wonder the locomotive and the skyscraper, the atom bomb and the Saturn V rocket. I wonder if we’ll behold AI with that same reverence. I pray that we will not. Our real earthly resources are wearing thin. Computing has surpassed aviation in terms of its carbon threat. The earth contains only so many rare earth elements. We may face Armageddon. There will be no Singularity to save us. We have the power to reject our manifest destinies…
Eminently worth reading in full: “Making God,” from @EmilyGorcenski (a relay to mastodon and BlueSky).
See also: “Effective Obfuscation,” from Molly White (@molly0xFFF) and this thread from Emily Bender (@emilymbender).
* Proverbs 17:28
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As we resist recruitment, we might spare a thought for Ada Lovelace (or, more properly, Augusta Ada King, Countess of Lovelace, née Byron); she died on this date in 1852. A mathematician and writer, she is chiefly remembered for her work on Charles Babbage‘s proposed mechanical general-purpose computer, the Analytical Engine— for which she authored what can reasonably be considered the first “computer program.” She was the first to recognize that the machine had applications beyond pure calculation, and so is one of the “parents” of the modern computer.
“Don’t let us forget that the causes of human actions are usually immeasurably more complex and varied than our subsequent explanations of them”*…
Further, in a fashion, to yesterday’s post: Patricia Fara explains how the tension between religion and science as arbiters of knowledge came to head in the French Revolution, and how that inspired Lambert Adolphe Jacques Quetelet, a Belgian astronomer, mathematician, statistician, and sociologist, to introduce a radically new way of thinking about human beings:
… God had been forcefully excluded from astronomy during the French Revolution, when Pierre-Simon Laplace rewrote Newton’s ideas to create his deterministic cosmos, in which scientific laws govern every movement of every planet with no need for divine intervention. Inspired by this success, a Belgian astronomer called Alphonse Queteler decided that human societies are also controlled by laws. Each country has its own statistical patterns that remain constant from year to year–suicide and crime rates, for instance–and so Quetelet suggested that an ‘average man’ can consistently encapsulate a nation’s characteristics. Politicians should, Quetelet prescribed, operate like social physicists and try to improve average behaviour rather than worry about extreme anomalies. For him, variations from the statistical mean were–like planetary wobbles–imperfections to be smoothed out so that overall progress could be ensured.
Quetelet had introduced a radically new way of thinking about human beings. As one of his admirers put it, ‘Man is seen to be an enigma only as an individual, in mass, he is a mathematical problem.’ Quetelet’s successors took his ideas in many different directions. For one thing, his work was valuable politically because it could be interpreted in different ways. While conservatives insisted that little could be done to alter the current system, radicals accused governments of impeding the natural course of progress, and Utopians–such as Karl Marx–envisaged harmonious societies governed by nature’s own laws guaranteeing improvement. Data collection projects proliferated, and statisticians searched for laws governing every aspect of life, ranging from the weather to the growth of civilization, from stock market fluctuations to the incidence of disease. Many scientists took their ideas from Quetelet rather than from abstract textbooks–but they added their own twist. Whereas Quetelet regarded individual deviations from the norm as errors to be eliminated, scientists set out to study how variations occur…
An excerpt from Fara’s Science: A Four Thousand Year History, via the invaluable Delanceyplace.com (@delanceyplace): “God, Science, and Data.”
* Fyodor Dostoevsky, The Idiot
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As we focus on frames, we might spare a thought for a man who kept his eye on the individual, Wilhelm Reich. A medical doctor and psychoanalyst, he was a member of the second generation of analysts after Sigmund Freud. Reich developed a system of psychoanalysis concentrating on overall character structure, rather than on individual neurotic symptoms. His early work on psychoanalytic technique was overshadowed by his involvement in the sexual-politics movement and by “orgonomy,” a pseudoscientific system he developed. He also built a device he called a cloud buster, with which he claimed he could manipulate the weather by manipulating the “orgone” in the atmosphere. Reich’s claims aroused much controversy; and he was taken to court for fraud by the Food and Drug Administration (FDA). The court ordered his books and research burned and his equipment destroyed. Reich was sentenced to prison where he died of heart failure on this date in 1957.
“After silence, that which comes nearest to expressing the inexpressible is music”*…
Artistic approximation…
Charles Ives set himself an impossible problem [in his 114 Songs of 1922]. He wanted to use pitch distance to represent the fact that God is infinitely close to man. But what is an infinitesimally close pitch distance? In the end Ives gave up and left it to the singer to decide. Maybe what Ives wanted was a smallest perceptible pitch difference. There is no standard notation for this.
Wilfrid Hodges, “The Geometry of Music,” in John Fauvel, ed., Music and Mathematics, 2006
Vaguely apposite (but in any case beautiful): “Mystical Photographs Taken Inside a Cello, Double Bass & Other Instruments.”
Via Futility Closet.
* Aldous Huxley
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As we ponder proximity, we might send liberated birthday greeting to another musician deeply concerned with wrangling pitch: Ornette Coleman; he was born on this date in 1930. A saxophonist, violinist, trumpeter, and composer, he was the principal founder of the “Free Jazz” movement, which abandoned the chordal and harmony-based structure found in bebop for an avant-garde (sometimes jarring) approach to improvisation. Coleman’s “Broadway Blues” and “Lonely Woman” became genre standards; his album Sound Grammar received the 2007 Pulitzer Prize for Music.
“Men create gods after their own image”*…
The Meeting of Cortés and Moctezuma (detail), from the Conquest of México series, Mexico, second half of seventeenth century
It would become an accepted fact that the indigenous people of Mexico believed Hernando Cortés to be a god, arriving in their land in the year 1519 to satisfy an ancient prophecy. It was understood that Moctezuma (also known as Montezuma II), at heart a coward, trembled in his sandals and quickly despaired of victory. He immediately asked to turn his kingdom over to the divine newcomers, and naturally, the Spaniards happily acquiesced. Eventually, this story was repeated so many times, in so many reputable sources, that the whole world came to believe it.
What really happened when the messengers returned with their report was that Moctezuma sent scouts out to every important town between Tenochtitlan and the coast, and then set up a veritable war room. This is exactly what one would expect him to have done, given his history as a ferociously successful tlatoani who believed wholeheartedly in order, discipline, and information. Years later, a man who had been young at the time remembered: “A report of everything that was happening was given and relayed to Moctezuma. Some of the messengers would be arriving as others were leaving. There was no time when they weren’t listening, when reports weren’t being given.” The scouts even repeated a summary of the religious instruction that was being regularly offered by the Spanish priest and translated by Jerónimo de Aguilar and Marina. When the Spaniards later got to Tenochtitlan and tried to deliver a sermon to Moctezuma, he cut them off, explaining that he was already familiar with their little speech, his messengers having presented it to him in full.
Only one European recorded the events in writing as they were unfolding—or at least, only one account from that time has survived. Hernando Cortés himself penned a series of letters that he sent back to the king of Spain between 1519 and 1525. These are our only existing direct source, all other commentaries having been written years later when their authors were older men and the events deep in the past. And in his letters, written on the spot, Cortés never claimed that he was perceived as a god.
The idea first appeared, albeit in somewhat incoherent form, in some writings by Europeans in the 1540s…
In retrospect, the story of Cortés being mistaken for a god seems so obviously self-serving and even predictable that one has to wonder why it was believed for so long. In a fascinating turn of events, by the 1560s and ’70s, some of the Indians themselves were beginning to offer up the story as fact. The first ones to do so were the students of the very Franciscan friars who had originally touted the idea. The young indigenous writers were from elite families, the same ones who, forty or fifty years earlier had lost everything with the arrival of the Spaniards. And they were longing for an explanation. How had their once all-powerful fathers and grandfathers sunk so low? They were intimately acquainted with both sets of people—their Mexica families and their European teachers. They knew them both too well to believe that their own people were simply inferior, necessarily weaker or less intelligent than Europeans. Their own personal experience taught them that this was definitely not the case.
Here, however, was an explanation. God had been on the side of the Christians, of course; their own immediate ancestors had been trapped by their own loyalty to a blinding faith, tragically imprisoned in their own religiosity…
Camilla Townsend explains why it was believed that the Aztecs greeted Cortés as a deity: “Inventing a God.”
* Aristotle
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As we muse on memes, we might recall that it was on this date in 1533 that Francisco Pizarro completed his conquest of Peru and the Inca, entering their capital, Cuzco.
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