January 27, 2012

Do We Feel More Disconnected Even When Strangers Ignore Us?
A study, published in the journal Psychological Science, is based on the idea that people need to feel connected to be happy, and that a person can be negatively affected when even a stranger doesn’t acknowledge his or her presence, researchers said. (Amanda Chan, The Huffington Post)

Transcranial Direct Current Stimulation
“This could be the first step down a path not only to maximizing human potential but to increasing it” University of Oxford ethicist Julian Savulescu says. “It has significant potential advantages to every human being because the capacity to learn is fundamental to our humanity.” (Tom Feilden, BBC News)

Bosses Who Exercise Are Nicer
We’ve all heard exercise is good for your physical and mental well-being. But a good workout can actually influence the mental well-being of others, too. Because bosses who hit the gym tend to be less abusive to their employees. That’s according to a study in the Journal of Business and Psychology. (Christopher Intagliata, Scientific American)

NASA Confirms the Existence of 26 More Planets
The science team for NASA’s Kepler planet-hunting mission nearly doubled their list of confirmed planets beyond our solar system in one fell swoop, announcing the discovery of 26 planets spread among 11 star systems. (Alan Boyle, Cosmic Log, msnbc.com)

Newt Gingrich’s Moon Mission
Appearing on MSNBC’s Martin Bashir, director of the Hayden Planetarium and astrophysicist Neil deGrasse Tyson sympathized with Republican hopeful Newt Gingrich’s ambitious vision for a moon base. “If the nation dreams big and that percolates its way through society, the dreams are enabled by prowess in science. Once everybody gets the feeling through them, they want to become scientists and engineers and participate in this adventure,” Tyson exclaimed. (James Crugnale, Mediaite)

Mitt Romney’s Tax Returns and Tithes
Sociologists have studied the correlations between religiosity and giving and niceness, and have discovered that the more people give, the nicer they are. That is to say, generous giving to religious institutions correlates to giving to secular charities (the Boy Scouts, say, and the American Heart Association), which correlates to volunteerism and civic mindedness and, broadly speaking, altruism. (Lisa Miller, On Faith, The Washington Post)

Alaska Airlines Will Stop Giving Prayer Cards to Passengers
“This difficult decision was not made lightly,” Alaska Air Group CEO Bill Ayer and Alaska Airlines President Brad Tilden wrote in an email to regular customers. “Some of you enjoy the cards and associate them with our service,” they wrote. “At the same time, we’ve heard from many of you who believe religion is inappropriate on an airplane.” (Melissa Allison, The Seattle Times)

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January 26, 2012

The Places Where Religion Makes People Psychologically Healthier
Religious people tend to feel better about themselves and their lives, but a new study finds that this benefit may only hold in places where everyone else is religious, too. According to the new study of almost 200,000 people in 11 European countries, people who are religious have higher self-esteem and better psychological adjustment than the nonreligious only in countries where belief in religion is common. In more secular societies, the religious and the nonreligious are equally well-off. (Stephanie Pappas, LiveScience)

Ancient Social Networks
Hunter-gatherers exhibit many of the “friending” habits familiar to Facebook users, suggesting that the patterns for social networking were set early in the history of our species. At least that’s the conclusion from a group of researchers who mapped the connections among members of the Hadza ethnic group in Tanzania’s Lake Eyasi region. (Alan Boyle, Cosmic Log, msnbc.com)

How We Interact With Science
Marcelo Gleiser: There is a growing distance between most people and the way objects of interest to scientists are seen and studied, and how results from the various observations are interpreted. Perhaps this is why, some time ago, a reader told me that, to him, believing in an abstract God or in a claim that the universe is 13.7 billion years old was not so different. And yet, these two couldn’t be more different! (13.7: Cosmos and Culture, NPR)

The Time Girls Spend Online
How is technology affecting their happiness and emotional development? The answer, in the peer-reviewed study of the online habits of girls ages 8 to 12, is that those who say they spend considerable amounts of time using multimedia describe themselves in ways that suggest they are less happy and less socially comfortable than peers who say they spend less time on screens. (Matt Richtel, Bits, The New York Times)

Philosopher Alain de Botton Plans “Temples for Atheists” in Britain
Alain de Botton’s most recent book, Religion for Atheists, calls for unbelievers to copy the major religions and build grand architectural masterpieces to inspire a sense of perspective in people. He argues that a temple doesn’t need to be dedicated to a religion: “You can build a temple to anything that’s positive and good. That could mean: a temple to love, friendship, calm or perspective.” (Duncan Geere, Wired UK)

Q&A
Alan Lightman

Alan Lightman, humanities and physics professor at MIT and author of Einstein’s Dreams, provocatively tells the story of creation from God’s perspective in Mr. g. A tour through astrophysics and morality, Mr. g shows God wrestling with the same questions humans have debated for years: Why must there be suffering? How can we come to terms with mortality? And where do organisms get that sense of self we call consciousness? (Heather Horn, The Atlantic)

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Expert Opinion

From Jonathan Dudley, a graduate of Yale Divinity School, a student at The Johns Hopkins University School of Medicine, and the author of Broken Words: The Abuse of Science and Faith in American Politics:

In a recent op-ed in The New York Times, Karl Giberson and Randall Stephens lamented “the evangelical rejection of reason.” The lay evangelical community, they explain, would rather get its science from folks like the young-Earth creationist Ken Ham than from the evolution-believing NIH director Francis Collins, even though both are evangelicals.

As someone raised in the evangelical community, I am poignantly aware of the problem they describe. I grew up listening to James Dobson on the radio, reading books by Ken Ham, and learning to view the environmental movement as a left-wing conspiracy. I was shocked, then, when upon going off to study biology at an evangelical college, I discovered that the vast majority of professors at such colleges accept evolution and support the environmental movement.

Why is there such a disconnect between the lay evangelical community and the best evangelical scholars when it comes to science? In my book Broken Words: The Abuse of Science and Faith in American Politics, in addition to critiquing popular evangelical beliefs, I also explore the sources of this discrepancy.

Lay evangelicals evaluate the arguments made by “experts” in a manner different from many non-evangelicals. The latter will often ask: How prestigious is her academic pedigree? Is she representing the consensus of similarly credentialed experts? Insofar as I can understand her arguments, do they convince me? Lay evangelicals ask different questions: How good of a Christian is this guy? (Or, in evangelical parlance, “How is his walk with the LORD?”) How closely do his arguments line up with my understanding of the Bible? Is this guy one of us?

Evangelicals also tend to come under the sway of those with the biggest microphones, not the best arguments. Although many evangelical scholars are also capable of projecting piety, they rarely have the resources to flood the airwaves or the communication skills to connect with the average believer. What’s more, evangelical scholars, despite often lamenting the intellectual problems with the lay community, are generally more interested in pursuing scholarship than becoming the type of rousing, populist leader necessary to redirect evangelical Christianity.

The evangelical community also keeps its scholars in check. When a college’s base of donors, prospective students, and even board of trustees are made up of lay evangelicals, this places severe limits on what its scholars can say publicly. This fact became apparent at my alma mater, Calvin College, when public outcry and the powers that be combined to silence two scholars advocating the acceptance of human evolution.

A final major source of this disconnect is the evangelical community’s understanding of the Bible. Most lay evangelicals understand the Bible as offering all they need to know on matters ranging from the origin of species to imminent destruction of the Earth. This notion makes experts unnecessary to form valid beliefs. But it is also untenable; what communities think is the “clear teaching of the Bible” varies throughout time and among cultures in a manner that can be directly traced to different starting beliefs. How lay evangelicals interpret the Bible, ultimately, reflects how those they take as authority figures interpret it.

The disconnect between lay evangelicals and scholars is a problem with tremendous consequences, both for politics and for the level of scientific literacy in America. The vast majority of evangelicals are lay people, and thus, their beliefs, and not those of their scholars, are what end up mattering politically. What the lay evangelical community believes about evolution or global warming impacts which GOP candidates will succeed (Jon Huntsman doomed his campaign by voicing his belief in science on both issues). It impacts how much support will exist in the House and Senate for legislation dealing with climate change. It impacts what local school boards will teach in public schools about human origins.

It’s a problem, therefore, that affects every American. The first step to addressing it is to understand that. Secular America often laments the impact of evangelicals in politics, thinking their anti-intellectualism is inherent in evangelical Christianity. But as the community’s scholars demonstrate, it doesn’t have to be this way. The real question is how to replace the James Dobsons and Ken Hams of the world with their more qualified evangelical counterparts.

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Why Evangelicals Believe Weird Things


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