(Roughly) Daily

Posts Tagged ‘theology

“Custom is the great guide to human life”*…

Which graph to use for which type of data

The r/coolguides page on Reddit has lots of fun and useful stuff to browse through from guides on wilderness survival to vintage instructions about talking on the telephone. I hope I never actually need to refer to the one about “how to make seawater drinkable”, but I do think it’s a good skill to know, just in case I find myself stuck in a rubber boat with Tallulah Bankhead and William Bendix. I have similar feelings about the “Circles of Hell in Dante’s Inferno” guide, but it’s probably wise to have it on hand, just in case I need it as a map one day… 

Source (see also here for a different map of Dante’s Hell)

Guides– lots of guides. Via Boing Boing.

David Hume


As we find our way, we might recall that it was on this date in 1523 that the Parisian Faculty of Theology fined Simon de Colines for publishing the Biblical commentary Commentarii initiatorii in quatuor Evangelia by Jacques Lefèvre d’Étaples, a “guide” to the four Gospels. Lefèvre d’Étaples, a theologian and a leading figure in French humanism, whose work anticipated the Protestant Reformation, was frequently ruled heretical– though he remained within the church throughout his life.


“If and when all the laws governing physical phenomena are finally discovered, and all the empirical constants occurring in these laws are finally expressed through the four independent basic constants, we will be able to say that physical science has reached its end”*…

The fine-structure constant was introduced in 1916 to quantify the tiny gap between two lines in the spectrum of colors emitted by certain atoms. The closely spaced frequencies are seen here through a Fabry-Pérot interferometer.

As fundamental constants go, the speed of light, c, enjoys all the fame, yet c’s numerical value says nothing about nature; it differs depending on whether it’s measured in meters per second or miles per hour. The fine-structure constant, by contrast, has no dimensions or units. It’s a pure number that shapes the universe to an astonishing degree — “a magic number that comes to us with no understanding,” as Richard Feynman described it. Paul Dirac considered the origin of the number “the most fundamental unsolved problem of physics.”

Numerically, the fine-structure constant, denoted by the Greek letter α (alpha), comes very close to the ratio 1/137. It commonly appears in formulas governing light and matter. “It’s like in architecture, there’s the golden ratio,” said Eric Cornell, a Nobel Prize-winning physicist at the University of Colorado, Boulder and the National Institute of Standards and Technology. “In the physics of low-energy matter — atoms, molecules, chemistry, biology — there’s always a ratio” of bigger things to smaller things, he said. “Those ratios tend to be powers of the fine-structure constant.”

The constant is everywhere because it characterizes the strength of the electromagnetic force affecting charged particles such as electrons and protons. “In our everyday world, everything is either gravity or electromagnetism. And that’s why alpha is so important,” said Holger Müller, a physicist at the University of California, Berkeley. Because 1/137 is small, electromagnetism is weak; as a consequence, charged particles form airy atoms whose electrons orbit at a distance and easily hop away, enabling chemical bonds. On the other hand, the constant is also just big enough: Physicists have argued that if it were something like 1/138, stars would not be able to create carbon, and life as we know it wouldn’t exist.

Physicists have more or less given up on a century-old obsession over where alpha’s particular value comes from; they now acknowledge that the fundamental constants could be random, decided in cosmic dice rolls during the universe’s birth. But a new goal has taken over.

Physicists want to measure the fine-structure constant as precisely as possible. Because it’s so ubiquitous, measuring it precisely allows them to test their theory of the interrelationships between elementary particles — the majestic set of equations known as the Standard Model of particle physics. Any discrepancy between ultra-precise measurements of related quantities could point to novel particles or effects not accounted for by the standard equations. Cornell calls these kinds of precision measurements a third way of experimentally discovering the fundamental workings of the universe, along with particle colliders and telescopes…

In a new paper in the journal Nature, a team of four physicists led by Saïda Guellati-Khélifa at the Kastler Brossel Laboratory in Paris reported the most precise measurement yet of the fine-structure constant. The team measured the constant’s value to the 11th decimal place, reporting that α = 1/137.03599920611. (The last two digits are uncertain.)

With a margin of error of just 81 parts per trillion, the new measurement is nearly three times more precise than the previous best measurement in 2018 by Müller’s group at Berkeley, the main competition. (Guellati-Khélifa made the most precise measurement before Müller’s in 2011.) Müller said of his rival’s new measurement of alpha, “A factor of three is a big deal. Let’s not be shy about calling this a big accomplishment”… largely ruling out some proposals for new particles

A team in Paris has made the most precise measurement yet of the fine-structure constant, killing hopes for a new force of nature: “Physicists Nail Down the ‘Magic Number’ That Shapes the Universe.”

[TotH to MK]

* George Gamow


As we ponder precision, we might spare a thought for Persian polymath Omar Khayyam; the mathematician, philosopher, astronomer, epigrammatist, and poet died on this date in 1131.  While he’s probably best known to English-speakers as a poet, via Edward FitzGerald’s famous translation of the quatrains that comprise the Rubaiyat of Omar Khayyam, Omar was one of the major mathematicians and astronomers of the medieval period.  He is the author of one of the most important works on algebra written before modern times, the Treatise on Demonstration of Problems of Algebra (which includes a geometric method for solving cubic equations by intersecting a hyperbola with a circle).  His astronomical observations contributed to the reform of the Persian calendar.  And he made important contributions to mechanics, geography, mineralogy, music, climatology, and Islamic theology.


“Knowledge speaks, but wisdom listens”*…



You might think that digital technologies, often considered a product of ‘the West,’ would hasten the divergence of Eastern and Western philosophies. But within the study of Vedanta, an ancient Indian school of thought, I see the opposite effect at work. Thanks to our growing familiarity with computing, virtual reality (VR) and artificial intelligence (AI), ‘modern’ societies are now better placed than ever to grasp the insights of this tradition.

Vedanta summarises the metaphysics of the Upanishads, a clutch of Sanskrit religious texts, likely written between 800 and 500 BCE. They form the basis for the many philosophical, spiritual and mystical traditions of the Indian sub-continent. The Upanishads were also a source of inspiration for some modern scientists, including Albert Einstein, Erwin Schrödinger and Werner Heisenberg, as they struggled to comprehend quantum physics of the 20th century…

Philosopher and Vaishnava Hindu theologian Akhandadhi Das. a member of the Science and Philosophy Initiative, explains how “Modern technology is akin to the metaphysics of Vedanta.”

* Jimi Hendrix


As we muse on metaphor, we might send carefully-constructed birthday greetings to Donald Knuth; he was born on this date in 1938. A computer scientist, mathematician, and professor emeritus at Stanford, he made numerous substantive contributions to computer science, both practically and theoretically.  But he is probably best known as the author of the multi-volume work The Art of Computer Programming, which he began in 1962, began to publish in 1968… and has (via multiple revisions/additions) still not finished.  Called by the New York Times “the profession’s defining treatise,” it won Knuth the Turing Award in 1974.

That said, it’s surely worth noting Knuth’s other major contribution to our modern zeitgeist: his “Potrzebie System of Weights and Measures,” published in Issue 33 of Mad Magazine when he was 19 years old.

192px-knuthatopencontentalliance source


Written by (Roughly) Daily

January 10, 2019 at 1:01 am

“There’s no such thing as an original sin”*…


Paradise, by Lucas Cranach the Elder, 1530, now in the Kunsthistorisches Museum, Vienna


… The philosophical ideas behind the concept of Original Sin were explored in detail by St Augustine, developing the seminal thinking of St Paul, who saw Original Sin as a concept of radical equality; that no one speaks from a position of strength. All are flawed and when mankind seeks perfection, it is setting itself up, literally, for a fall.

Though fundamental to Christianity, the concept survived the Enlightenment, despite Jean-Jacques Rousseau’s argument that man was born innocent. The rationalist philosopher Immanuel Kant, for example, wrote of the ‘crooked timber of humanity’. Two centuries later, Sigmund Freud offered a secular version of Original Sin, tracing the  dark forces that lurk within the subconscious. Original Sin is a tenacious idea…

The fall of humankind and the concept of Original Sin: “Adam and Eve.”

Original thought is like original sin: both happened before you were born to people you could not have possibly met  – Fran Lebowitz

* Elvis Costello, “I’m Not Angry”


As we sort out sin, we might recall that today is The Feast of the Immaculate Conception, a solemn celebration in some form in most Christian faiths, of belief in the Immaculate Conception of the Virgin Mary.


Mary’s holy and immaculate conception, by Francisco Rizi


Written by (Roughly) Daily

December 8, 2018 at 1:01 am

“Religion is like a pair of shoes… Find one that fits for you, but don’t make me wear your shoes”*…


Procession of the Catholic Holy League on the Place de Grève, Paris, 1590-3 (oil on canvas). Such displays of intolerance became increasingly rare with the advent of the modern European state. [source]

Religious freedom has become an emblematic value in the West. Embedded in constitutions and championed by politicians and thinkers across the political spectrum, it is to many an absolute value, something beyond question. Yet how it emerged, and why, remains widely misunderstood.

According to the conventional narrative, freedom of religion arose in the West in the wake of devastating wars fought over religion. It was catalysed by powerful arguments from thinkers such as John Locke, Baruch Spinoza, Pierre Bayle and Voltaire. These philosophers and political theorists responded to the brutality of the religious wars with support for radical notions of toleration and religious freedom. Their liberal ideals then became embedded in the political institutions of the West, following the American and French Revolutions.

In broad outline, such is the account accepted by most political philosophers and social scientists. But the evidence does not support this emphasis on the power of ideas in shaping the rise of religious freedom, and underestimates the decisive role played by institutions…

Ideas were not enough to realise religious freedom. Crucially, it took political and institutional changes – specifically, the growth and strengthening of the ability of states to create and enforce rules – to make religious freedom in the West possible and appealing. It wasn’t the ideas of Bayle or Spinoza or Locke driving the rise of state power, it was the need to raise resources for governing and war. For the rising fiscal-military state, religious uniformity and persecution simply became too expensive and inefficient…

The first change was the transformation in the scale of European states. In the late Middle Ages, medieval rulers began to invest in building administrative capacity and to raise taxes more regularly. The most dramatic developments, however, occurred after 1500, as a result of developments in military technology that historians label the Military Revolution. This continent-wide arms race, brought on by the development of gunpowder, forced rulers to invest in greater fiscal and administrative capacity.

To pay for larger armies, new taxes had to be raised and a permanent system of government borrowing established. Moreover, there was a shift away from ad hoc, feudal and decentralised tax systems, and a move towards standardisation and centralisation. Rather than relying upon tax farmers, the church or merchant companies to raise taxes on their behalf, rulers invested in vast bureaucracies to do it directly. It was the only way they could pay for their ever-growing armies…

Economic changes complemented the rise of religious freedom, most notably the onset of modern economic growth. As in the Jewish example, greater freedom allowed religious minorities to flourish. French Protestants expelled by Louis XIV brought with them advanced skills and industrial expertise to England, the Netherlands and Prussia. In Industrial Revolution Britain, Quakers and other religious dissenters were overrepresented among businessmen, entrepreneurs and innovators.

The indirect consequences of moving from identity rules to general rules were even more important. Identity rules had limited the scope of trade and the division of labour. As these identity rules were removed – as guilds lost authority, and cities and lords lost their ability to charge internal tariffs – trade and commerce expanded.

The growth of trade, in turn, reinforced the trend towards liberalism. Trade, as Enlightenment thinkers such as Montesquieu argued, encouraged individuals to see the world through the positive-sum lens of mutual beneficial interaction rather than through the zero-sum lens of conflict. Religious freedom began to seem less like a recipe for social disorder and civil war, and more like a win-win proposition…

The history of how religious freedom came to be is a reminder that commitment to liberal values alone is not enough for liberalism to flourish. It requires a suitable political and economic foundation. As the experience of 1930s Germany suggests, religious persecution can quickly re-emerge. We cannot rely on liberal ideas alone to be effective. If we value religious freedom, and other achievements of liberalism, we must look to the vitality of their institutional foundations.

This fascinating essay in its entirety at: “Ideas were not enough.” (Note earlier examples of of religious freedom as both a tool and a result of statecraft, e.g., Genghis Khan’s building of the Mongol Empire.)

* George Carlin


As we celebrate tolerance, we might send free-thinking birthday greetings to Tommaso Campanella; he was born on this date in 1568.  A Dominican friar, philosopher, theologian, astrologer, and poet, he was an early empiricist and a vocal critic of the Aristotelian orthodoxy (indeed, he wrote and published a defense of Galileo during the great astronomer’s ecclesiastical trial).  For his heterodoxy, he was denounced to the Inquisition and imprisoned.



Written by (Roughly) Daily

September 5, 2017 at 1:01 am

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