It’s hard to tear oneself away from The Panda’s Thumb today. They are having one hell of a party over there. And writing one great post after another while they’re at it.

One on our friend Steve Fuller for example.

Professor of Sociology Steven Fuller may not know much about the history or content of science (see his recent confusion — just like Linus Pauling’s! — between protein and DNA at Micheal Berube’s blog) but he is good the kind of jargoneering that the Discovery Institute and its allies use to confuse the public about science…Fuller proved to be quite compliant generally, but Judge Jones seems not to to have heard his pleas to institute in Dover a kind of affirmative action program for ID. Instead, it was the repeated acknowledgement that Intelligent Design is, in fact, creationism, that Judge Jones took away as the salient point of Fuller’s testimony…What the TMLC failed to appreciate when they booked Fuller as a witness was that he doesn’t believe in any kind of science. In the pomo view, science is all about social relationships and power dynamics. Whatever privileged role science has in society is fraudulantly obtained. Scientific authority is a sham…Calling an expert witness who doesn’t believe in science to a trial about an idea’s scientific status was probably a mistake. Certainly, Steven Fuller wins second place (behind Michael Behe) in the race for the title of “Best Defense Witness for the Prosecution.”

Pretty funny! Also satisfying – especially after the display of condescension mixed with confusion he gave at Michael’s.

And Tim Sandefur does a great one on the judge’s reasoning, full of interesting stuff.

In summary, the disclaimer singles out the theory of evolution for special treatment, misrepresents its status in the scientific community, presents students with a religious alternative masquerading as a scientific theory, directs them to consult a creationist text as though it were a science resource, and instructs students to forego scientific inquiry in the public school classroom and instead to seek out religious instruction elsewhere. Furthermore…introducing ID necessarily invites religion into the science classroom as it sets up what will be perceived by students as a “God-friendly” science, the one that explicitly mentions an intelligent designer, and that the “other science,” evolution, takes no position on religion…. [A] false duality is produced: It “tells students…quite explicitly, choose God on the side of intelligent design or choose atheism on the side of science.” Introducing such a religious conflict into the classroom…forces students to “choose between God and science,” not a choice that schools should be forcing on them.

This could turn into something of an education in science and epistemology for a lot of people.

Avoiding magical explanations is “a ‘ground rule’ of science,” which some call “‘methodological naturalism,’ and is sometimes known as the scientific method.” (at 65). This approach is not arbitrary. It is based on the demands of epistemology as well as the proven superiority of this approach in producing usable results. “[O]nce you attribute a cause to an untestable supernatural force, a proposition that cannot be disproven, there is no reason to continue seeking natural explanations as we have our answer.” (at 66). ID proponents, Judge Jones notes, (and we might mention Beckwith by name here) are trying “to change the ground rules of science to allow supernatural causation of the natural world” to factor into the analysis. (at 67) But this approach would “embrace astrology,” (at 68), among other things. And, in any case, the fact that ID proponents seek “to ‘defeat scientific materialism,’” and “‘replace materialistic explanations with the theistic understanding that nature and human beings are created by God,’” (at 68) demonstrates that ID at least cannot qualify as science, whatever “merit” it might have (at 65). Since the current “essential ground rules…limit science to testable, natural explanations,” only changing those rules would allow ID to qualify as science. But “[s]cience cannot be defined differently.” (at 70).

Oh why not. Please? Pleasepleaseplease? Can’t we define science differently just a little bit just for this one time just for awhile if I’m really really good? Can’t we just pretend a little tiny bit that an untestable supernatural force is a good answer can’t we please please?

The judge is a Republican. Which doesn’t surprise me in the slightest. This has nothing (inherently) to do with left and right, it’s an epistemic issue. Making evidential questions into political ones is a mug’s game.

None of this should have happened in the first place, but since it did, at least the judge said what’s what. At least he didn’t do a lot of grovelling and respecting and protected space-providing and beseeching and apologizing. At least he came right out and said that the creationist side lied – and lied repeatedly at that. And since he said it, we can repeat it. A judge said it, in a decision, so no one can accuse us of libel if we say what the judge said. So: they told lies! Repeatedly! And they got caught doing it! Nyah!

Said the judge: “It is ironic that several of these individuals, who so staunchly and proudly touted their religious convictions in public, would time and again lie to cover their tracks and disguise the real purpose behind the ID Policy.”

It is, isn’t it. Very ironic. Not at all surprising, since we see the bizarrely truth-avoiding way they characterize atheists and atheism in whingeing article after whingeing article in newspapers and magazines – but very ironic. How satisfying it is for a change to see someone in a position to do something about it, point that out.

As P Z says at Panda’s Thumb, the judge’s decision is joyful reading for us on the side of science.

First, while encouraging students to keep an open mind and explore alternatives to evolution, it offers no scientific alternative; instead, the only alternative offered is an inherently religious one…Second, by directing students to their families to learn about the “Origins of Life,” the paragraph performs the exact same function as did the Freiler disclaimer: It “reminds school children that they can rightly maintain beliefs taught by their parents on the subject of the origin of life,” thereby stifling the critical thinking that the class’s study of evolutionary theory might otherwise prompt, to protect a religious view from what the Board considers to be a threat.

There it is, you see – that idea of protection again. Well, the only way to ‘protect’ ideas that have no evidence and no good arguments to back them up, is via various kinds of suppression and distortion, is via stifling critical thinking. That’s why it’s a bad idea to protect weak ideas. But those are just the ideas that a lot of well-meaning fools are keen to protect. But you can’t have the one without the other. You can’t have the bad idea-protection without the damage to the beneficiaries’ ability to think properly. That’s what protection means in this context. It means protection from critical thinking, which means protection from any kind of real thinking, as opposed to daydreaming. It means protection from having one’s ‘beliefs’ ‘attacked’ as the fatuous Guardian editor put it – ‘attacked’ meaning questioned, disputed, argued with, challenged. In other words protected from every process that enables people to learn how to think clearly. What a tragic, pathetic idea of protection.

To be sure, Darwin’s theory of evolution is imperfect. However, the fact that a scientific theory cannot yet render an explanation on every point should not be used as a pretext to thrust an untestable alternative hypothesis grounded in religion into the science classroom or to misrepresent well-established scientific propositions. The citizens of the Dover area were poorly served by the members of the Board who voted for the ID Policy. It is ironic that several of these individuals, who so staunchly and proudly touted their religious convictions in public, would time and again lie to cover their tracks and disguise the real purpose behind the ID Policy.

Yes, I do particularly like that bit. I do indeed.

…this case came to us as the result of the activism of an ill-informed faction on a school board, aided by a national public interest law firm eager to find a constitutional test case on ID, who in combination drove the Board to adopt an imprudent and ultimately unconstitutional policy. The breathtaking inanity of the Board’s decision is evident when considered against the factual backdrop which has now been fully revealed through this trial. The students, parents, and teachers of the Dover Area School District deserved better than to be dragged into this legal maelstrom, with its resulting utter waste of monetary and personal resources.

Utter waste? When they got to spend a whole day listening to Steve Fuller’s incoherent ravings? How can that be?

No, of course that’s a joke. Having to go to court to prevent nonsense from being taught in the science classrooms is indeed an utter waste of resources, just as it would be a waste to have to go to court in order not to have flat-earth cosmology taught in the science classrooms. If people want to protect their beliefs, they should swap their brains for small piles of cotton wool, and let it go at that.

Mush. Most people can’t seem to think or talk about this subject without resorting to mush. To inaccurate assumptions and woolly language and category mistakes and undefined terms that need defining. To mush.

Editing it today – 33 years later under the same title – is the Guardian’s religious affairs correspondent, Stephen Bates. He defends it enthusiastically. He said: “I am by no means averse to including humanist or secularist writers but I tell all would-be contributors that the column is intended, in my opinion, to be a space for non-polemical or philosophical reflection. This means not attacking the beliefs of others. In my experience, humanists and atheists find this very difficult…”

Well maybe that’s because they’re profoundly puzzled by the idea that philosophical ‘reflection’ ‘means’ not attacking the beliefs of others. Oh yeah? Ever talked to or read any philosophers has he? But that’s where the mush comes in. He probably has some special – i.e. mushy – meaning for ‘philosophical reflection’ in mind. That it means just kind of dozily dreamily driftily pondering this and that, with one’s eyes unfocused and mouth hanging open and a little bit of drool trailing down one’s chin. He also no doubt has a special meaning for the word ‘attack’ by which it means point out the great gaping holes in someone’s ‘reasoning’ or ‘argument’. And a special meaning for ‘beliefs’ by which it means that which must never be questioned unless of course it is the ‘beliefs’ of non-theists in which case of course anything at all may be said however dishonest.

Even more, the mushy idea throughout the piece is that religion and non-religion are the same sort of thing, in the same way that ginger ice cream and coffee ice cream are the same kind of thing. The truth of course is rather that religion is a set of badly-warranted ideas while non-religion is abstinence from that particular set of badly-warranted ideas, so that in fact they are opposites rather than two flavours of the same kind of thing. So all the way through there is this silly assumption that atheists have no business saying religion is epistemically feeble.

Who qualifies to speak from this small platform is, in the end, he points out, a matter for the editor. The editor, when I asked him about this, said he believed there was still a good argument for preserving Face to Faith as, to use his term, “a protected space”.

Right. A protected space. Protected from what? From the bad mean people who ask what all this is based on? From cruel heartless people who ask what the evidence is? From savage unfeeling people who ask who designed the designer then? Or just from the winds and turmoil of the everyday world? But either way, why is a ‘protected space’ considered necessary or useful or a good idea? Why should religion be protected? Why shouldn’t it be expected to take care of itself by this time? Why does it need Guardian editors bending over it and tucking it in and telling it not to fret? (Not to mention allowing it to talk unmitigated drivel week in and week out.)

Well, I don’t suppose the Guardian will answer those questions, but I would love to know.

The decision in Dover will be handed down soon.

Legal experts said the big question was whether Judge Jones would rule narrowly or more broadly on the merits of teaching intelligent design as science. Proponents of the theory argue that living organisms are so complex that the best explanation is that a higher intelligence designed them.

Here we are back at that legs question. That sentence does look so very silly. ‘Proponents of the theory argue that living organisms are so complex that the best explanation is that a higher intelligence designed them while somehow not being so complex that it itself requires explanation.’ ‘Proponents of the theory argue that living organisms are so complex that the best explanation is that a higher intelligence designed them which means that it requires explanation even more – in fact orders of magnitude more – than the living organisms it designed, but we’re not going to mention that because it would complicate things.’ ‘Proponents of the theory argue that living organisms are so complex that the best explanation is that a higher intelligence designed them which means that an even higher intelligence designed the first higher intelligence which means that an even higher higher – oh look, is that a turtle?’ ‘Proponents of the theory argue that living organisms are so complex that the best explanation is that a higher intelligence designed them which makes absolutely no sense because if the organisms need explanation because they are so complex then obviously so does the intelligence that designed them, being more complex, but let’s not talk about that, because the fact is simply that we find it easier and more cozy to think of the whole thing having happened because a big person made it happen rather than because it just happened, and of course that’s good enough for a court of law, woo! woo! woo!’

And there is this horrible item. Part of the heart-warming series ‘how can we make women’s lives more helpless and deprived and nasty than they already are?’

Taliban insurgents in southern Afghanistan have executed a school teacher in front of his pupils for refusing to comply with warnings to stop educating girls.

Well of course they have, because that kind of behavior interferes with the whole project. Sets it right back. What good is is for the Taliban to keep valiantly struggling to take away every single right and capacity and freedom and pleasure and opportunity and chance that women have, if evil thugs like this teacher are going to come along and educate them? Is he crazy? The whole point with women is to shove them into a corner and then everybody gather together and get on top of them until they are squashed down into something about the size of an acorn, and can’t talk or move anymore. Not to educate them! Duh.

“He had received many warning letters from the Taliban to stop teaching, but he continued to do so happily and honestly – he liked to teach boys and girls.”

How sickening. He liked to teach boys and girls, he liked to give them something, and make them bigger, and more able to make choices and expand and grow. What he should have liked to do, of course, is to stamp all that out, and make them smaller and more hopeless. That’s the right thing to do, that’s virtue and purity.

Under the Taliban interpretation of Islamic Sharia law female education was banned, along with female employment. Since the overthrow of the Taliban government by the US-led invasion of 2001, the Afghan government claims six million Afghan children have returned to school, many of them girls. However, Taliban insurgents in the south have repeatedly targeted schools, burning many to the ground at night or issuing beatings or warnings to teachers.

Good, good, good. That’s the way. High priority, burning down schools. Great. Afghanistan’s a poor country, it can’t just go re-building schools every ten minutes, so burning the nasty things down is the way to go. Very spiritual. Three cheers for religion.

What a lot of nonsense the hooray for theocracy crowd does talk. Distortions, omissions, fantasies, strawmen, non sequiturs, aimless babbling – no trick is too cheap, apparently.

Resistance to politically correct attempts to expunge Christianity from our culture – the conversion of Christmas into “winterval” is symptomatic – should be encouraged, but one can push the defence of Christianity farther by imagining what Western society would be like without it…It was and is a highly cosmopolitan and egalitarian religion, recognising neither Greek nor Jew, bond nor free. That, in addition to such novel ideals as charity, compassion and peace, and the status attached to women, differentiated Christians from a surrounding society based on cruelty, hedonism and organised slavery. Imagine yourself as a slave, rather than Caesar or Cicero, in Ancient Rome, and you’ll get the hang of it.

That is absolute crap. Self-serving self-flattering crap. It is not true. That word ‘cruelty’ for instance – that’s key. It’s a great myth now that Christianity has always been the enemy of cruelty above all, but that is not true. Cruelty is not, for instance, one of the seven deadly sins, and Montaigne’s great book was put on the Index partly because he argued against the cruel torture of heretics before their execution. And as for ‘imagine yourself a slave’ – well imagine yourself a slave in ancient Alabama, too! And then when you’ve done that, read what Seneca has to say about slaves, and ponder.

And then we move on to the ‘hedonism-materialism-consumerism’ moan that seems to be the last refuge of fools like this.

The stressed-out workaholic is a slave to work and the material things labour buys. Mindless hedonism, which Christianity once successfully eradicated or sublimated, is endemic on TV. As audiences, rather than commissioning editors, grow bored with images of sexual deviancy, how long will it be before this is replaced by the equivalent of the Roman arena? “Good idea,” thinks a TV Tristram! Dan Brown’s book, consisting of bizarre conspiracy theories, is the best-selling bible of credulous housewives.

Yes, and the actual bible is the best-selling bible of credulous godbotherers. What, exactly, is the difference? There isn’t any. Burleigh just prefers his bible to the other one. Well, fine, but what’s he getting on his high horse about? Where does he get off talking about credulity? And don’t overlook the veiled coerciveness in that bit about Xianity successfully ‘eradicating’ mindless hedonism. Beware of people who like to eradicate things. Especially when they’re theocrats.

Scruffy Irish pop stars and smart chefs are the new moral arbitors, while aspiring politicians vie to demonstrate their knowledge of Radiohead or Franz Ferdinand rather than two millennia of European high culture…blahblahblah whingebleatmoan…Scientists try to cut every corner regarding what Christianity established as the sanctity of human life, or they proselytise atheism with an evangelical fervour.

More coercion. Christianity doesn’t get to ‘establish’ things, especially things that don’t mean much, and it’s crap anyway, given the number of wars and executions that have been carried out on Christianity’s watch. And more ‘you don’t get to proselytise or be credulous or have bibles, only we get to proselytise or be credulous or have bibles.’ More silly childish non-argument.

People with little or no historical knowledge of Christianity are allowed to caricature it as divisive, fraudulent or oppressive.

Er – yes. They are allowed to do that. What do you propose instead, Mr Burleigh? A long term of imprisonment? Whipping?

By the same token, Burleigh is allowed to talk vacuous canting drivel in the Times, and I’m allowed to point out what vacuous canting drivel it is. So it goes.

A couple of brief update items. Azam Kamguian emailed me to tell me what an informant in Norway told her – that there apparently is no reason to think that Samira Munir was murdered. Which is a relief. No less sad for her, of course, but the fewer murders of this kind there are, the better. So that is, in a limited way, good news.

And I was inaccurate in what I said about Michael Bérubé and Meera Nanda and B&W. I thought he’d first read Meera here, but no, he read her 1997 article in Dissent – and, as he put it, realized he was going to have to worry about it sooner or later. Seeing her work on B&W just prompted him to start the worrying process.

Michael’s got a great story about dentistry, needles in haystacks, beef jerky, promises, garbage, pizza and such today.

A spectre is haunting the place. No doubt you’ve already read or heard about the Fulham cops.

…the author Lynette Burrows went on a BBC Five Live show to talk about the government’s new “civil partnerships” and expressed her opinion – politely, no intemperate words – that the adoption of children by homosexuals was “a risk”. The following day, Fulham police contacted her to discuss the “homophobic incident”. A Scotland Yard spokesperson told the Telegraph’s Sally Pook that it’s “standard policy” for “community safety units” to investigate “homophobic, racist and domestic incidents”…”It is all about reassuring the community,” said the very p.c. Plod to the Telegraph. “All parties have been spoken to by the police. No allegation of crime has been made. A report has been taken but is now closed.”

It’s pretty staggering. All this ‘reassuring the community’ crap – can I be the only one who is developing a violent allergy to the very word ‘community’? A community right now seems to be a very unattractive and annoying specimen. A whining, nose-running, pants falling down, sleeve-plucking, feeble, knock-kneed, spiteful, tattling, nagging, droning, sniveling, self-obsessed pile of ordure. Why is everyone expected to keep reassuring it all the time? Why isn’t it expected to grow up? Why is it allowed – allowed? encouraged, urged – to run screaming to the police and the courts and the monarch and the armed militias every time someone ‘offends’ or ‘insults’ or ‘wounds’ or ‘blasphemes against’ or ‘disrespects’ its horrible poxy tiny closed airless stupid little beliefs? Why does it get to push all the grown-ups around all the time with its high-pitched noisy demands? Why doesn’t everyone with one voice tell it to shut up and piss off?

The community in question is not even a real community, it’s a spectral community, The Community as it exists in the minds of people who think it has to be reassured all the time. That community is not only whiny and covered in snot, it’s also damn dangerous. It’s a shut up device, and it works a treat.

Mark Steyn gets one thing quite wrong though, I think.

Mrs Burrows writes on “children’s rights and the family”, so I don’t know whether she’s a member of PEN or the other authors’ groups. But it seems unlikely the Hampstead big guns who lined up to defend Salman Rushdie a decade and a half ago will be eager to stage any rallies this time round. But, if the principle is freedom of expression, what’s the difference between his apostasy (as the Ayatollah saw it) and Mrs Burrows’s apostasy (as Scotland Yard sees it)?

Well which Hampstead big guns are we talking about? Some of them precisely did not line up to defend Rushdie fifteen years ago, and isn’t that exactly when all this sickening community-reassuring got going? With a good many Hampstead big guns saying Rushdie was a bad fella and that the feelings of devout Muslims ought to be respected? Yes, as a matter of fact, it is. And I strongly doubt that the people who ‘lined up’ (what else should they have done, pushed and shoved?) to defend Rushdie would all approve of the Fulham police work in this case. Hitchens for instance? That seems vanishingly unlikely. Steyn seems to have his enemies confused here (not for the first time).

A little more on the Chronicle’s newsflash that Theory is hardly at all very much influential or mandatory or orthodox any more.

Meanwhile, at the University of California at Berkeley, Ian Duncan, a professor of English and the department’s chairman, reports via e-mail that “postcolonial, national/transnational, race and comparative ethnicities studies are flourishing” while New Historicism “does not exert the hegemony it did 20 years ago, although I think it’s fair to say it’s been digested by many of us and maintains a strong presence.”

And yet a lot of wacko people go on saying that Theorists seem to be interested in everything but literature – it’s staggering, isn’t it? Why would anyone think that? When postcolonial, national/transnational, race and comparative ethnicities studies are flourishing just as they should and all is right with the world?

“We believe in a broad intellectual training,” says Toril Moi, a professor in the literature program and the Romance-studies department at Duke University. “So that means students should know some theory, right?” In practical terms, she observes, theory has become “part of a cultural-social-historical conversation.”

Well of course it has. It’s quite impossible to carry on any kind of cultural-social-historical tragical-comical-pastoral now stop that right now conversation without ‘knowing some theory’ – by which is meant of course knowing the right some theory, as opposed to the wrong some. Some Foucault and Derrida and Butler not some Abrams and Rawls and Nussbaum. Which just goes to show how distant Theory is from conformity and groupthink and orthodoxy – how endlessly unpredictable it is. It’s pure coincidence that all the emails in this article mention the same few names over and over again and ignore all the others. There’s ‘broad intellectual training’ for you!

Mr. Keith, of Binghamton, cautions that “trying to map out alternative ways of knowing is going to be inherently difficult and demanding.” Complex concepts sometimes require complex terminology, and hurling abuse at theory for its “excessive difficulty has been used too often as an overly quick strategy of dismissing and not engaging.”

There there. There there. We know. It’s so unfair. You guys are so deep, and Deeply Informed, and you’re sooo smart, you know how to do such difficult and demanding things, because you’re so smart, and can use complex terminology – and then people just hurl abuse at you. It’s totally unfair. Obviously you can’t map out alternative ways of knowing by endlessly recycling the same ten writers over and over and over again, without using a lot of complex terminology. Can you?! Of course not. This is hard stuff. This is big, important, difficult, complex, grown-up thinking. Not like that simple easy childish shit that people like philosophers and physicists do, but really complex and difficult – and alternative. Therefore needs complex terminology. Much more than boring old positivists like Hume or Bacon or people like that did.

In his essay “Theory Ends,” Mr. Leitch offers up one final definition of theory: “a historically new, postmodern mode of discourse that breaches longstanding borders, fusing literary criticism, philosophy, history, sociology, psychoanalysis, and politics.” The result, he says, is a “cross-disciplinary pastiche” that falls under the increasingly wide banner of cultural studies.

Yeah. Which is great, because it’s six for the price of one. It’s like one of those all-you-can-eat places, or like a garage sale. Where before Theory you just got the one thing, now with Theory (even though it’s over) you get multitudes. You get a literary critic who is also a philosopher, a historian, a sociologist, a psychoanalyst, and a political scientist. Isn’t that great? Six fields in one! Because Theory fuses them all, you see. It doesn’t draw from these other fields, it doesn’t inform itself by reading and thinking broadly, it fuses them, so that it is in fact just as much sociology as lit crit and psychoanalysis as history. One wonders why the people in the other fields don’t do that. Why don’t historians do that fusing thing so that they too can be six things at once? They must not be as clever as Theorists. Or as Theorists used to be before Theory was over.

Mr. Williams points out that as universities lose funds, the humanities have come under more pressure, external and internal, to justify themselves, “not by saying that we do this high-research thing called theory, which nobody seems to care about, but to deliver the goods in a way that engineering does.”

Oh yeah. High-research. You bet. That’s one of the many impressive things about Theory: how research-driven it is. Funny that it all ends up sounding exactly alike then – unless all theorists do their research in the same place? But then wouldn’t they jostle each other over the archives? But maybe the Complicity & Hegemony archives have very very big print, so that there’s room for all.

So there you are, Theory is over, so it’s time for everyone to stop making fun of it now and let all those nice mappers-out of alternative ways of knowing get on with their high research and their deep informedness and their complex terminology and their fusing of many disciplines. And the sun sinks slowly in the west as we climb the hill, pausing for a last look back at the theorists’ peaceful little village [cue music, fade up]

This article in the Chronicle of Higher Education is hilarious. Oh, Theory is so over, what empire, it’s all fragmented, what a silly fuss everyone is making, it says. Then it offers a comment backing up the claim.

First, theory has become so much part of the literary profession that one needs to have some familiarity with the “isms,” no matter which (if any) one embraces most closely. Being labeled a theorist does not advance a career the way it might have 10 or 15 years ago, but theoretical naïveté is a luxury that few aspiring professors can afford. James F. English, chairman and professor of English at the University of Pennsylvania, writes in an e-mail message that while “it’s become very rare for literature departments to hire so-called pure theorists,” the theoretical movements of the past four decades have “created an intellectual climate in which a whole range of writers (from Kant and Hegel to Lacan and Kristeva) is now part of the conversation within literary study as such.” It is almost impossible to imagine a newly minted Ph.D. going on the job market without some grasp of structuralism as well as of Shakespeare.

Understand? It’s over, but you’re not allowed to not have it – you’re not allowed to wonder what is meant by a ‘range of writers’ that includes Kant – and Lacan and Kristeva. You’re not allowed to have theoretical naïveté – oh god no! But it’s over, you know, so there’s nothing to see here, go home.

Then the article offers example after example after example of how over Theory is.

When she plans her graduate-level classes, Lynn Enterline, a professor of English at Vanderbilt University, tends to “organize the course around texts and problems they might raise.” If Shakespeare’s Titus Andronicus is on the syllabus, for instance, she’ll draw on “theories of the performative” in the work of such thinkers as Derrida and the feminist-psychoanalytic critics Barbara Johnson and Shoshana Felman. “Since I’m interested in questions of gender, sexuality, and the body,” she says, “I tend to work mostly with rhetorical and psychoanalytic theory.”

Ooh! Wish I could take that class! Questions of the body – I do love those. Especially when they got psychoanalytic theory, and the performative, and rhetoric – I can almost hear Judy Butler off in the distance. No theory here, folks.

Her colleagues in the Vanderbilt English department employ a similar strategy in the classroom, she says, even though their research interests vary widely in topic and theoretical affinity. “They’re all deeply theoretically informed,” she says, “but the choices they would make depend on the problems they’re addressing.”

Deeply. Deeply. Because they’re a deep crowd, you know. And informed. Deeply.

Jeffrey J. Williams…calls himself “very topic oriented” when it comes to teaching. Carnegie Mellon has what he describes as a fairly heavy emphasis on theory, and “the students kept coming to me and complaining that they weren’t reading any literature,” he says. His solution? “Now I try to teach hybrid courses.” In a recent course on “narratives of profession,” for instance, he mixed sociology and theories of professionalism with half a dozen novels, and taught Anthony Trollope’s Dr. Thorne alongside a history of the medical profession.

His solution? He declared himself a sociologist pro tem by way of giving the students the more literature they wanted. Of course he did! Because Theorists are all so Deeply Informed that they are experts on all subjects and can teach anything and everything the moment they decide to. Remember Judith Halberstam? Like that.

But those charged with introducing students to theory don’t appear to be trying to throw out Conrad and company. The University of California at Santa Cruz is not known for its aversion to theory. Even there, theory “is never taught in the absence of literary texts, and it’s never taught as if it’s gospel,” says Richard Terdiman, a professor of literature and the history of consciousness. “What we try to do when we teach it is demystify it. Everyone who teaches the intro-theory course required for undergraduates in the major chooses a focus, whether it’s Marxism or queer theory or whatever it is, and tries to get students to see the relevance of the interpretative strategy for their own reading.”

What empire? What empire? Do you see any empire? I don’t see any empire around here. Do you? All I see is a lot of people quietly and omnisciently teaching Theory and sociology and politics and Theory, so where’s the empire?

God, it’s a riot, and it goes on and on like that. I’m out of time, I have to go, but I’ll have to make more fun of it tomorrow. It’s the silliest thing I’ve seen in awhile.

Annals of Thought-crime. Orhan Pamuk goes on trial on Friday.

My crime is to have “publicly denigrated Turkish identity.”…Last February, in an interview published in a Swiss newspaper, I said that “a million Armenians and thirty thousand Kurds had been killed in Turkey”; I went on to complain that it was taboo to discuss these matters in my country…If the state is prepared to go to such lengths to keep the Turkish people from knowing what happened to the Ottoman Armenians, that qualifies as a taboo. And my words caused a furor worthy of a taboo: various newspapers launched hate campaigns against me, with some right-wing (but not necessarily Islamist) columnists going as far as to say that I should be “silenced” for good; groups of nationalist extremists organized meetings and demonstrations to protest my treachery; there were public burnings of my books.

Most of the ingredients, brought together in one nasty brew. Stupid idea piling on stupid idea until you end up with a great stack of nonsensical absurd hollow pseudoideas. The idea that there is such a thing as Turkish ‘identity,’ the idea that it shouldn’t be ‘denigrated,’ the idea that it shouldn’t be denigrated publically, the idea that doing so is a crime worth three years in prison, the idea that Pamuk should be ‘silenced’ for committing such a crime, the idea that he should be permanently silenced for doing so, the idea that what he did is ‘treachery.’

My detractors were not motivated just by personal animosity, nor were they expressing hostility to me alone; I already knew that my case was a matter worthy of discussion in both Turkey and the outside world. This was partly because I believed that what stained a country’s “honor” was not the discussion of the black spots in its history but the impossibility of any discussion at all. But it was also because I believed that in today’s Turkey the prohibition against discussing the Ottoman Armenians was a prohibition against freedom of expression, and that the two matters were inextricably linked.

Well, yes. What Turkey did some ninety years ago was done by an entirely different set of people (which is one reason ‘identity’ is such a bad idea: it leaves the impression that in fact it’s the same people, but it isn’t), but the people forbidding discussion of it now are the people who are alive now, and if they think they’re buffing up Turkey’s current ‘identity’ by doing so, they’re delusional. If they think preventing freedom of expression in order to suppress discussion of a part of Turkey’s history is a sensible, useful, productive idea, they’re infatuated.

What am I to make of a country that insists that the Turks, unlike their Western neighbors, are a compassionate people, incapable of genocide, while nationalist political groups are pelting me with death threats? What is the logic behind a state that complains that its enemies spread false reports about the Ottoman legacy all over the globe while it prosecutes and imprisons one writer after another, thus propagating the image of the Terrible Turk worldwide?…Last May, in Korea, when I met the great Japanese writer Kenzaburo Oe, I heard that he, too, had been attacked by nationalist extremists after stating that the ugly crimes committed by his country’s armies during the invasions of Korea and China should be openly discussed in Tokyo.

They must all have offended someone. Never, never offend anyone – or else.

And another thing about the Akyol piece and all the similar strains of thought. It’s such an impoverished, pinched, narrow, trivial view of what matters, of what morality should be, of what people should fret about.

…soulless, skirt-and-money-chasing men drinking whiskey…selfish, lonely creatures in a soulless society where little is worshipped beyond money and sex…The America that people see is one represented by Hollywood and MTV…extremely hedonistic and degenerate elements that turn life into meaningless profligacy…a lifestyle based on hedonism…the masses live, earn, spend, and have relationships according to this supposition. A popular MTV hit summarizes this presumption bluntly: “You and me baby ain’t nuthin’ but mammals; so let’s do it like they do on the Discovery Channel.

Humping and consumerism, is what it boils down to. Well – I’m not crazy about consumerism myself, but it’s not the worst thing there could be. I’m not crazy about consumerism, but I don’t think it’s nearly as much of an evil as systematic inequality, exploitation, coercion, bullying, deprivation, persecution. Why doesn’t Akyol fret more about that? Why isn’t he more repelled by the way a lot of very godfull societies treat women, people in lower castes, infidels, apostates, poor people from foreign countries, and the like? Why doesn’t he have a better sense of proportion? Why doesn’t he ask himself what is more important than what, and then write accordingly? Why doesn’t he stop to realize that this God who guarantees his moral absolutes is the god cited by people who put women under house arrest for life? Why doesn’t he worry about terrible, stunted, deformed lives under some Islamic regimes at least as much as he worries about sex and whiskey in ‘the West’? Why is his thinking so very small?

It’s touching when obscurantists band together and discover how much they have in common. Mustafa Akyol gives us an example.

Little does he realize that if there is any view on the origin of life that might seriously offend other faiths – including mine, Islam – it is the materialist dogma: the assumptions that God, by definition, is a superstition, and that rationality is inherently atheistic. That offense is no minor issue. In fact, in the last two centuries, it has been the major source of the Muslim contempt for the West. And it deserves careful consideration.

That offense is no minor issue. So it’s an ‘offense’ to try to give the best natural explanation of the world that one can discover – one we should all be soundly scolded for, no doubt (otherwise the word ‘offense’ would not have been used – it implies rudeness, moral wrongdoing).

Sadly, it was secularist Europe – and especially, theophobic France – rather than the religious United States that the Islamic world encountered as “the West.” No wonder, then, that the West eventually became synonymous with godlessness. Moreover, within Muslim societies, Europeanized elites grew in number and were seen – with a lot of justification – as soulless, skirt-and-money-chasing men drinking whiskey while looking down upon traditional believers as ignoramuses.

Yes, terrible pity about secularist Europe. (And there were probably one or two women in those elites, but never mind.) It’s the ‘ignoramus’ thing that is probably the real pea under the mattress, as it so often is with truculent Xian fundamentalists too. Believers suspect that non-believers think believers are credulous, and it really pisses them off – it is an offense. Thou shalt not think a believer is a credulous fool, lest my foot shall be moved.

Yet, despite these political conflicts, the perception of the West in the minds of devout Muslims remains the greatest underlying problem. Although they admire its freedom, they detest its materialism…A recent poll in Turkey revealed that 37 percent of Turks define Americans as “materialistic” while a mere 8 percent define them as “religious.”…Yes, but what exactly is materialism? Isn’t it more obviously represented by the extravagance of pop stars than by the sophisticated theories of atheist scientists and scholars? Isn’t the cultural materialism of, say, Madonna, quite different from the philosophical materialism of Richard Dawkins?…Cultural materialism means living as if there were no God or moral absolutes, and all that matters is matter. Philosophical materialism means to argue that there is no God to establish any moral absolutes, and matter is all there is. The former worldview finds its justification in the latter. Actually, in the modern world, philosophical materialists act as the secular priesthood of a lifestyle based on hedonism and moral relativism.

Therefore philosophical materialism is wrong, God exists, we have to do what he says and not do what he doesn’t say. Powerful argument.

I still don’t get it. I don’t see how ID fans and Anthony Flew get past the first, obvious objection.

At age 81, after decades of insisting belief is a mistake, Antony Flew has concluded that some sort of intelligence or first cause must have created the universe. A super-intelligence is the only good explanation for the origin of life and the complexity of nature, Flew said in a telephone interview from England.

But how can that be a good explanation? How can it be an explanation at all? How can it be anything other than just an ‘I don’t know’ translated into something that sounds more impressive? Other than hand-waving? I don’t get it. Because if the origin of life and the complexity of nature require explanation – which of course they do – why doesn’t or wouldn’t any possible ‘super-intelligence’ one could come up with also require explanation? Other than by stipulation. But that’s no good – that’s just a cheat. Just adding on ‘that doesn’t require further explanation’ isn’t explanation (let alone good explanation), it’s just arranging the deck ahead of time. Origin of life, complexity of nature, require explanation; good; let’s say a super-intelligence designed and created them; very well; but then what is the explanation of the super-intelligence then?

I don’t understand why this problem doesn’t just stop the whole ridiculous fuss in its tracks. There must be a reason, I must be missing something, but nobody’s told me what it is yet.

There was no one moment of change but a gradual conclusion over recent months for Flew, a spry man who still does not believe in an afterlife. Yet biologists’ investigation of DNA “has shown, by the almost unbelievable complexity of the arrangements which are needed to produce (life), that intelligence must have been involved,” Flew says in the new video, “Has Science Discovered God?”

But if almost unbelievable complexity of arrangments means that intelligence must have been involved, and necessarily an intelligence that designed this complexity has to be more complex than whatever it is designing, then what explains the intelligence? Where did it come from, what (or who) made it so complex and so intelligent? And where is it now?

I just don’t get it. I don’t understand why this argument has legs.

There was this interview with Alister McGrath last spring, all about how wrong Richard Dawkins is and how weak his arguments are. It’s rather puzzling.

But by the time you get to A Devil’s Chaplain, what we have is a very crude religious propagandist, only loosely connected with the whole scientific culture…It seems to me, he has a real animus against religion, but I’m unable to identify any single factor that seems to be a legitimate explanation of that hostility.

That’s puzzling, because, one, Dawkins (of course) is not a religious propagandist, that’s just the usual silly – and crude – religious rhetoric that pretends religion and non-religion are both religion, theism and non-theism are both theism. Two, because I would say McGrath is the crude one, based on what I’ve read of him, which tends to be short on argument and very long on assertion. Third, what is the nonsense about being unable to identify any single factor that would explain Dawkins’ dislike of religion? Well I suppose it’s that McGrath is so convinced that there’s no good reason to be hostile to religion that he can’t recognize reasons when he sees them. Which is a pretty crude way to think, frankly.

Dawkins seems to assume that his audience is completely ignorant of religion and, therefore, will accept his inadequate characterizations of religion as being accurate…And really, one of the things I find so distressing and so puzzling in reading him was that his actual knowledge of religion is very slight. He knows he doesn’t like it, but he seems to have a very shallow understanding, for example, of what religious people mean by the word “faith.”

Okay – what do they mean then? Go on, explain it to us – give us the deep version. Go on.

But he doesn’t do that.

The reason that Richard Dawkins has become so influential is that his rather strident, rather aggressive views resonate with what quite a lot of people hope is indeed the case.

Oh right! And your views don’t! Religion has nothing whatever to do with wishful thinking! Puh-leeze.

Altogether, not a very impressive performance.

An article by Bruce Bawer in Reason raises some very basic issues.

For many Europeans, the murder of one of the Netherlands’ most outspoken public figures underscored the importance of protecting freedom of expression…Many members of Europe’s fast-growing Muslim communities, however – along with more than a few non-Muslims eager to keep the peace in an increasingly anxious and divided continent – draw a very different lesson: the need to curb freedom of expression out of respect for Muslim sensitivities…Iqbal Sacranie of the Muslim Council of Britain agreed. “Is freedom of expression without bounds?” he asked. “Muslims are not alone in saying ‘No’ and in calling for safeguards against vilification of dearly cherished beliefs.”

Safeguards against vilification of dearly cherished beliefs – that puts the problem about as clearly as it can be put. There are difficulties with free speech absolutism, because speech can invoke and indeed create hatred and rage (can do it in minutes), and hatred and rage can all too easily lead to persecution, violence, murder, genocide. That’s not a secret. But that’s not the issue Sacranie is worrying about – he’s worrying about a different one. He’s worrying about the issue or pseudo-issue of ‘vilification’ of ‘dearly cherished beliefs’ – and that is indeed a very different issue and a different kind of issue. And, frankly, I’m having a hard time thinking of a good argument for his view. I can think of bad ones, but no good one. I think beliefs are just the kind of thing that need to be able to withstand challenge of all kinds, because the alternative is pure dogmatism, authority, revelation, fiat, assertion, because God said so, because the priest/mullah/rabbi said so, because the leader said so, because I said so. Well the hell with that.

Sacranie probably thinks and would probably like us to think that beliefs that are ‘dearly cherished’ – in the way a dear little baby is cherished, in the way a sainted mother is cherished, in the way a loyal loving friend is cherished – ought to be protected from putative vilification in the same way that cherished people ought to be protected. But that’s exactly wrong. Beliefs aren’t people, they can’t be hurt either physically or emotionally. People who hold them can, of course, but that is – surely – a necessary part of thinking at all. We grow attached to our own beliefs, of course, but the more we try to make them immune, the less worth loving they will be, because they will become rigid, dogmatic and stupid. In that sense, nobody does anyone a favour by treating beliefs as sacrosanct and immune from criticism or mockery.

I didn’t know this –

In April, after virtually no public discussion, Norway’s Parliament passed a law that punishes offensive remarks about any religion with up to three years’ imprisonment – and places the burden of proof on the accused.

Godalmighty – really? That’s grotesque. B&W clearly badly needs a correspondent in Norway.

Bawer gets the next one slightly wrong though.

Three months later, Britain’s House of Commons approved a bill that would criminalize “words or behavior” that might “stir up racial or religious hatred.” (On October 25, the bill’s most restrictive provisions were rejected by the House of Lords—an ironic example of a non-democratically elected body standing up for democracy by rebuking a democratically elected body.)

But that’s not right – because it’s not democracy that the lords stood up for. That’s rather the point. They stood up for rights or freedoms (or both, or the two seen as one thing) as distinct from democracy. That’s why mechanisms for protecting basic rights and freedoms are needed: because majorities (so, democracy) are perfectly capable of voting to take away rights and freedoms – and that is the objection to the religious hatred bill, that it would do exactly that.

Bawer concludes with the Jyllands-Posten cartoons – perhaps a little too optimistically in the light of what Louise Arbour has just said on the subject.

Artists and editors received death threats; the embassies of several Muslim countries lodged a complaint with Danish prime minister Anders Fogh Rasmussen (who refused to meet with them “because it is so crystal clear what principles Danish democracy is built upon that there is no reason to do so”); and 5,000 Muslims protested in the streets of Copenhagen. Jyllands-Posten’s besieged editors, however, stood firm, writing, “Our right to say, write, photograph and draw what we want to within the framework of the law exists and must endure – unconditionally!”

Danish prime minister (possibly also muddling democracy and freedom, but never mind) and editors, well done; embassies of ‘Muslim countries’ (what is a ‘Muslim country’ anyway – can there be such a thing?), grow up.

So – is it a human right now not to have to be exposed to, or even run the risk of being exposed to, ‘any statement or act showing a lack of respect towards other people’s religion’? Has that been decided? Officially? I ask because the UN High Commissioner for Human Rights is ‘concerned about a Danish newspaper’s caricatures of the Muslim prophet Mohammed and has ‘appointed UN experts in the areas of religious freedom and racism to investigate the matter.’ Uh oh. Experts in the areas of religious freedom are investigating cartoons about the prophet? So – what is religious freedom then? Does it mean the ‘freedom’ of religious people to call the cops (or the UN) whenever anyone says anything they consider blasphemous or disrespectful? If so, what about the freedom of the blasphemers and disrespecters? Have we decided that that’s what religious freedom means – the unrestricted right (and freedom) to silence critics? If so, might that be a bad idea? It seems like a pretty crappy idea to me.

Jyllands-Posten seems to have found an answer to its question.

In September, Jyllands-Posten called for and printed the cartoons by various Danish illustrators, after reports that artists were refusing to illustrate works about Islam, out of fear of fundamentalist retribution. The newspaper said it printed the cartoons as a test of whether Muslim fundamentalists had begun affecting the freedom of expression in Denmark.

And what is the result of the test?

Muslims in Denmark and abroad have protested against the newspaper, calling the caricatures blasphemous and a deliberate attempt to provoke and insult their religious sensitivities. Arbour said she understood their concerns. ‘I would like to emphasise that I deplore any statement or act showing a lack of respect towards other people’s religion,’ she said…Arbour had appointed UN experts in the areas of religious freedom and racism to investigate the matter. ‘I’m confident that they will take action in an adequate manner,’ Arbour said in her letter to the 56 governments, which have requested the UN to address the issue with Denmark. A diplomat from one of the countries told the newspaper that the governments were pleased with Arbour’s answer.

They will ‘take action’? In ‘an adequate manner’? Meaning what? What kind of action? What kind of manner, what kind of adequate? A stern talking-to for the editors of Jyllands-Posten and the cartoonists by the nice experts in the area of religious freedom and racism? If so, what will they say? ‘Good afternoon: statements or acts that show a lack of respect towards other people’s religion are racist, in fact are racism itself, and you should be ashamed of yourselves, if not locked up, which of course we have no power to effect, much as we would like to. Don’t do it again. Bye-bye.’ Is that it? Or what? What is there that they can do, what ‘action’ can they ‘take’ that will not be a grotesque imposition of religious censorship on a secular newspaper?

Human rights are a crucial idea, and yet people can hijack them for the most grotesque purposes – in fact for the purpose of removing other people’s human rights. It’s like grievance that way – ‘my grievance is that you have too many rights and freedoms, and I want you to have fewer, in fact none, and I’m really pissed off that that’s not happening, or not quite fast enough.’

It’ll be Rowan Atkinson next.

There’s a passage in Ray Bradley’s ID article –

Science, I came to realize, doesn’t rule out the possible existence of a supernatural world. It isn’t logically committed to metaphysical naturalism. But it is committed to methodological naturalism, the view that, in our attempts to understand how the world works, we should look for naturalistic explanations rather than taking easy recourse to supernatural ones. The successes of science in bridging the gaps that used to be plugged by the gods creates a strong presumption in favour of the idea that gods not only aren’t needed but don’t exist. It doesn’t prove, but it does probabilify to a high degree, the truth of metaphysical naturalism. And by the same token, it makes all supernatural beliefs highly improbable.

In our attempts to understand how the world works, we should look for naturalistic explanations rather than taking easy recourse to supernatural ones – for one thing because the naturalistic ones are the ones we can test while the supernatural ones are the ones we can’t. So the supernatural ones are not only easy, they’re also a cheat (they’re easy because they’re a cheat). It’s just an illegitimate shortcut to say ‘I don’t know so I’ll make it up.’ It’s a combination illegitimate shortcut and cheat to say ‘I don’t know so I’ll make it up and because I simply made it up I can’t test it so I don’t have to test it so that’s nice for me.’ But there’s no other way to resort to supernatural explanations – it’s not as if one can select a testable kind, is it. If it’s testable it’s not supernatural. So supernatural explanations are tainted from the outset by this immunity problem. This is abundantly obvious in many contexts – we know that if the car is making a sinister grinding sound, we should take it to a garage, not a church – but it seems to escape people’s notice in others.

And then the whole thing is further obscured, especially in the US, by the habit of translating it into stupid boring dreary political categories – by deciding that it’s a left-right issue and should be discussed on those terms, when in fact it’s an epistemic issue and should be discussed in those terms.

For instance this comment on Scott Jaschik’s article on academic controversies at Inside Higher Ed.

This is an interesting and though-provoking article. It would have been even more interesting if you had discussed the incidents at various colleges in which professors and other scientists are being censored or discriminated against by their colleagues and institutions for expressing support for intelligent design, and the prevailing academic climate in which graduate students in science are reluctant to express public support for intelligent design for fear of jeopardizing their chances of receiving a Ph.D. Why is it that academia doesn’t condemn censorship of conservative viewpoints on such topics with the same vigor that it defends the unfettered right of academics to express liberal viewpoints?

Classic. The whole subject is translated into the language of grievance, persecution, discrimination, fear – as if it were [arbitrary and unjust] discrimination to expect and demand certain basic competencies in a university setting. Well – at that rate, universities might as well give up the project of education altogether. If it became discriminatory to distinguish between warranted conclusions and invented nonsense, then what would remain to teach? ‘Liberal’ and ‘conservative’ have nothing to do with it. But years and years and years of whining and nagging by the Christian right have trained people to think otherwise, or at least to deploy rhetoric to that effect. It’s very tiresome, especially since it works.

One more dig at I mean comment on Steve Fuller. I think it’s the last for the moment, but who knows. The spirit bloweth where it listeth, etc.

It’s a point about arguing from authority. We’ve noted the arrogance of his tone in the thread at Michael’s – the way he seems to take for granted that he is The Expert in the subject and everyone else is some kind of supplicant or mendicant or rank outsider (an assumption not borne out by the comments, which would seem to reverse the equation – everyone commenting seems to be far more knowledgeable and clear-thinking than he does).

I’m sorry if this sounds patronising but I’d hate you to think you’ve been having a serious discussion worthy of people who claim ‘criticism’ as a profession. You guys simply take at face value what the media presents and then back it up with whatever you can dredge up. Haven’t you people heard of cultural studies? (It was also touching that one of you thought the New Yorker piece was harsh on me—you must lead a sheltered life, if you think that’s harsh!]

I just want to quote something that I think relevant to that tone. It’s from Jon Pike’s review of Ted Honderich at Democratiya.

But, since not even the first year undergraduate sees anything in truth by conviction, perhaps there is something else going on. Perhaps it’s not the strength of convictions themselves that matters, but the fact that they are Honderich’s convictions. Honderich is a Philosopher, after all, and an eminent one at that. He used to be the Grote Professor of the Philosophy of Mind and Logic at UCL. He has thought about these things a lot, (as if time, on its own, mattered) and his conclusions are controversial. But he is an Authority, so perhaps the persuasive force is supposed to come from some strange mix of truth by conviction and truth by authority. It’s an odd conclusion to come to, because the very basis of doing philosophy, especially critical political philosophy is a rejection of all of these notions. In order to do serious critical political philosophy, you shouldn’t care about someone’s credentials, or the strength of his or her convictions. What matters, all the time, and only, is the argument.

There it is, you see. You shouldn’t care about someone’s credentials or strength of conviction. What matters, all the time, and only, is the argument.

It’s depressing (Susan Haack has pointed this out in great detail) how heavily social constructionism relies on rhetoric to do the work of argument. (It’s also immensely ironic that a social constructionist who is programmatically suspicious of hierarchies and authority in science is so quick to resort to them himself.)

Back to Fuller. Same thread at Michael’s place. Notice a certain tension in the main post. Third para:

In particular, I am a little disturbed by the ease with which humanists and social scientists justify deference to scientific expertise, almost in a ‘good fences make good neighbours’ vain [he means vein] (Stanley Fish comes to mind in criticism, but analytic philosophy and sociology of science have their own versions of this argument). In this respect, ‘our’ side pulled its punches in the Science Wars when it refused to come out and say that the scientific establishment may not be the final word on what science is, let alone what it ought to be. I guess we just never got over the embarrassment of the Sokal Affair.

Never mind for now all there is to wonder at in that passage. Just consider these from para four and para seven:

You might want to read what I actually say – in print, in the trial, and in the written expert report I submitted before the trial…I should say that my status as an expert in the trial had nothing to do with the textbooks under scrutiny.

He seems happy enough about referring to his own putative expertise, but curls the lip at ‘deference’ (loaded word) to scientific expertise.

(Something else I noticed, just in passing – he certainly doesn’t write very well on the fly. Compare his comments with P Z Myers’s, for instance. Both were writing quickly, but one did it well and the other pretty badly. In fact often very badly – leaving out crucial words that are needed to make sense of what he is saying, for instance.)

Some other weird items.

Frankly, I think the public disposition of the Dover case is over-influenced by hatred of Bush and especially fear of the role of fundamentalist Christians in shaping the Bush agenda. (I have in mind here the propaganda campaign being waged on webpages associated with the ACLU: Don’t they have more important civil rights violations in the US to worry about?) I’m certainly no fan of Bush, and have never even voted for a Republican, but I don’t think that this trial is the right place to ‘send a message’ to Bush. Why not work instead toward getting an electable Democrat – perhaps even one that can relate to the vast numbers of religious folks in the US, as the liberal evangelist Jim Wallis (‘God’s Politics’) suggests?

Er? What’s he talking about? Why not who ‘work instead toward getting an electable Democrat’? Us? Instead of talking about what was wrong with his testimony at Dover? Because that’s not what we’re doing, we’re doing something else. What’s the point of asking why not do something completely different?

In fact, the scientists these days who most loudly flaunt their anti-Christian, atheist colours can’t escape smuggling some kind of theistically inspired thought, including James Watson’s desires to play God…But even evolution’s staunchest defenders have remarked on the strong iconic role that Darwin continues to play in this field, which is quite unusual in the natural sciences. An important reason is the politically correct lesson that his life teaches: the idea that science causes you to lose your faith. Newton, unfortunately, thought his theory confirmed his reading of the Bible. Not very politically correct.

Whaat? Politically correct? When did Bill O’Reilly enter the discussion, and why? Politically correct where, according to whom, in which circles?

In the next century, historians will marvel at the ease with which we assume that it’s psychologically credible to think that religious and scientific views can be so neatly separated from each other. This is just our old Catholic friend, the double truth doctrine, dressed up in political correctness.

Same again only more so.

And so on. As you’ll have seen if you read it – as some or perhaps all of you already have – it’s all like that – along with a thick frosting of ineffable condescension poured over everything, which is quite surreal given the quality of the comments from the opponents compared to his own. He gives the impression, on top of everything else, of being a thoroughly unpleasant character.