Sunday 23 November 2008

Religion, out of public schools!


Religious education should be, in my humble opinion, be kept out of school's gates. If the school is public, of course, because in a private one, parents have the possibility of the "right" choice, according to the vision of theirs children education (even, sometimes, for some kids, it could be useful to be helped to escape an eternal brainwashing).

But, when public education/funding is involved, the children have to receive the basic information in order to make them good, socially integrated citizens, meaning able to make choices while respecting the alterity of the others.

What about morality, I might be asked? You don't need religion to share empathy with the others, to respect the laws and, in general, to do not harm your neighbors. In fact, religions, all of them are stating the exceptional status of their followers. You simply have to be taught about the value of the individuality, the way in which your freedom don't have to harm the freedom of the other, in Rousseau's words. You don't have to be good only because all we are the creatures of a god, but you have to understand the basics of the human behavior, the limits and punishments, the limits and benefits of social co-existence. If your fellow human is suffering, instead of praying for him it's better to move yourself to find out what you can really do for helping him. And the examples could continue.

Not necessary to look after theological arguments, simply look around you and think with your free mind.

Atheist? Oh...Jew????

It's not a basic curiosity. Not too many people, after asking these two consecutive questions - sometimes with a deep anger or an utterly disgust - are going directly, after meeting me, to the first library, or look after helpful information on the Internet (like this one - links for the curious provided: http://en.wikipedia.org/wiki/Atheist_Jew, helpful for those doubting any cognitive dissonance in my short answers "yes" to both questions).

In fact, me, I don't use to ask people what their religion is. Usually, I can have my own conclusions, but only if it is relevant for the general topics. I can easily discuss about weather or daily life without jumping to religious - more or less theological arguments.

But, I'm often faced with this kind of questions - unfortunately - and when my simple answer is "Atheist Jew", I'm often regarded as a strange person, in the very bad sense of the word.

In fact, from this point on, any other discussion, excepting the analysis/trial of my choice, is dead. I either have to be regarded with deep compassion ("oh, what happened with your life?") or deep aggressiveness ("why do you need to know other fellow Jews, in fact you don't have to call yourself a Jew", it's one of the softest appreciation I can get).

Atheism is a bad brand. I could be considered a communist (impossible!), a person without principles (not corresponding to the reality). Plus, my knowledge about Judaism is scrutinized carefully, mostly by people who know approximatively 10% of what I'm knowing about.

No, I don't feel any inferiority complex and I don't suffer of being excluded; my place is not with narrow minded, intolerant and aggressive people. I don't have any plans to change myself or to reconsider my very personal existential options.

And no, I don't hear voices, I'm not killing people, goats etc., I'm not suffering for any addictions, I wasn't abused in my childhood, I'm not zoophile, pedophile etc. and I'm very monogamous. "Sounds" normal ????

Saturday 22 November 2008

Still surviving

Most part of the tremendous support enjoyed by religion is based on the terrible fear of dead. It's an unequal mix between pure fear and selfishness (of the kind "I want to survive at any expense, now and the illusory, but better than nothing after-life") and it is quite secure to think about a "life", your life precisely, continuing after your physical death.
Humans set-up rituals of remembering the deaths mostly to be constantly assured themselves too, when not alive, will be remembered somehow. It could be psychologically healthy and the concept of social guilt is, in some respect, compulsory for the members of a family to follow the traditions, whatever the religion or their inner beliefs. Shortly, a huge hypocrisy.
Facing the death of people you fully love is terribly painful, but it's nothing you can do about it. It's not about looking to replace to loved one(s), but to try to reorganize your life (this one you are living right now) from a different perspective, being at least happy of having at least the occasion to experience what others are looking for a whole life without necessarily ever finding. You have the taste of an authenticity, maybe impossible to find lately, but still a real life standard, not an imaginary one. This could be terribly painful too.
As an atheist, I took everything as it happened, as facts occurring into my life. Not a single moment felt the need for a prayer, and I don't have/need tombs to put flowers on it, to carefully arrange weekly or to light candles at. A one year Kaddish is nothing and by no way it would alleviate such a loss. But I tried to reorganize the happy memories into a daily life of self-respect, not acceptance of narrow-minded, denial and lies and illusions. I had the chance to know at least one single authentic individual.
Found this morning on richarddawkins.net an interesting account of an Atheist woman who found her own way of living with the grief of loosing the loved one. Without Gods.

Thursday 20 November 2008

Idiots don't have gender, they are simply idiots



Fear of Blogging

Why women shouldn't apologize for being afraid of threats on the Web.

By Dahlia Lithwick

This week's entry in the ongoing Kathy Sierra Wars was a benign effort by the Washington Post's Ellen Nakashima, who observed, unsurprisingly, that "Sexual Threats Stifle Some Female Bloggers."

Sierra was a powerhouse blogger who in March shut down her blog, Creating Passionate Users, about the highly gender-charged subject of metacognition and computers. Sierra stopped bloging after anonymous critics posted graphic and sexually threatening material about her, both in the comments section of her Web site and on other blogs. The posters (read them here) somehow confused death threats with debate on the merits of Sierra's views and policies. Some suggested that Sierra deserved to have her throat slit and to be suffocated, sexually violated, and hanged. Among the things Sierra wrote as she folded up her blogging tent: "I have cancelled all speaking engagements. I am afraid to leave my yard. I will never feel the same. I will never be the same."

Nakashima's piece is more interesting for the questions it doesn't raise than those it does. Violent sexual threats against women writers and bloggers have become something of an issue du jour these days, garnering big stories in the Guardian, Salon, and now the Washington Post. But it's a little bit depressing to hear it framed so often in the same tired old discussions of "are women tough enough?" or "are women playing victim?" Of course women are tough enough for the blogosphere, and of course graphic and violent sexual threats against women are serious. What interests me isn't so much why some people choose to behave like livestock toward women in the blogosphere (answer: because they can), or even what can formally or legally be done to regulate it (answer: not much). What interests me is whether the blogosphere is different for women, and if it is, why.

E.J. Graff, writing recently at TPM Cafe, took a crack at this, suggesting that there is actually little difference between the harassment women face on the Internet and in the workplace. The comments made by her readers, and those of Lynn Harris at Salon, are illuminating in that some posters appear to be angrier at frightened women than they are at strong ones. In that spirit, Nick Denton accused Sierra of playing victim, claiming, "A cry of misogynism [sic] pretty much shuts off debate." And Michelle Malkin told women bloggers to stop whining and keep writing (right before submitting her own prizewinning entry from someone threatening to rape her entire family). Joan Walsh, also writing at Salon, tried to slice up this salami, without, well, slicing it right off: Walsh found herself "cringing" at Sierra's over-the-top fearfulness ("I don't think we can be fragile flowers about workplace sexism. Fight it, but don't take to your bed over it.") then concluded that "I've grown a thicker skin. I didn't want skin this thick."

The sniping between the women who insist that men just don't realize how awful this is and the men who feel silenced and attacked by those women is as pointless as it was when we bickered over the numbers of women columnists, the online objectification of female law students, and pretty much every other tired old argument we have about whether women should run with the bulls or get out of Pamplona. Might we try, instead, to think through the question of why Internet threats feel different to some people, perhaps women more so, and at least discuss whether that fear seems reasonable? It's not a gender fight unless we reduce it to one. If we can't ultimately control for the hypersexualized criticism of women on the Web—and I doubt that we can—let's at least try to understand why an otherwise-tough woman might be terrified by it.

With all due respect to Graff, it seems to me that there are important differences between threats received over the Internet and sexual harassment at work. It starts, obviously, with a total lack of context. Women have accumulated at least some skills in figuring out when face-to-face sexual innuendo or threats are serious, joking, or pathological. True, we are sometimes tragically wrong. But for the most part, we can tell whether Jeff from accounting needs a restraining order or just a stern "no." An anonymous sexual threat on a blog could come from anywhere, and it's virtually impossible to determine whether or not the poster is serious. For the recipient, it's a bit like walking blindfolded through what might be a construction site, a retirement home, or a pick-up basketball game between two teams of recovering rapists.

Saying that all women should treat all anonymous violent threats as though they came from an old folks' home is neither smart nor rational. If it's true, as Denton suggests, that treating every threat as legitimate stifles real dialogue, then maybe we need to rethink how we talk to each other. But none of that makes death threats less scary, for men or for women. As Sierra herself later explained, in a "coordinated statement" with one for her detractors: "Are we willing to stake our mother/sister/daughter's life on a sexually and physically threatening photo or comment, simply because it appeared on the internet and therefore must be harmless?" Until there is some metric to sort the truly dangerous threats from the empty ones, women are not wrong to treat both with real caution. The Virginia Tech shootings are only the latest sobering reminder that violent writing can become violent action, and sometimes the difference is only obvious in hindsight.

The Internet simultaneously fosters both false intimacy and false isolation. That intimacy can be a good thing: It's why we feel that we "know" the writers we read frequently on the Web, but it's also why people leave their spouses for the beautiful Russian "supermodel" they met online last month. At the same time, the Web allows you to say things you've only dreamed of and threaten things you might never really dream of doing. It's that combination of factors that can be so fraught when it comes to sexual threats against women. Posters felt both that they knew Kathy Sierra or Jessica Valenti and rejoiced in the freedom to say things they would never have said face-to-face.

There's another aspect of sexualized Web threats that makes them particularly frightening for women: These are not just communications between the poster and the target. They can also serve as calls to action for truly crazy third parties. The threats against Sierra were frightening not just as threats but because, in combination with postings of her Social Security number and home address, they could be seen as incitement. And in a community that reaches the entire world, it's useful to recall that—male or female—you are only as safe as your most deranged critic.

Finally, Web threats are different because they collapse distinctions between the personal and the professional. If I receive a threatening letter at my office in D.C., I can send it through the shredder or forward it along to human resources, if not security. But it's hardly "crying victim" to say that something graphically violent that I can read in my home, with my children asleep upstairs, lands differently. My colleague Michael Agger wrote powerfully this week about the ways in which the line between personal and professional e-mails have become blurred. A violent sexual threat, even if sent to a journalist purely in response to something she wrote in her professional capacity, can become a very personal threat when it enters her home at 3 a.m.

By that same token, we need to recognize that the Internet has blurred the distinction between a new mom's whimsical blog about the new baby and Malkin or Ann Althouse blogging about politics. The intent of these writers is totally different, but on the Internet, that difference evaporates. Not every woman who starts a blog for the grandparents in Montana or poses for a snapshot has chosen to make herself (or her sexual attractiveness) the "issue," any more than the Rutgers women's basketball team did. Readers may certainly choose to treat all women as though they've agreed to be as public as Maureen Dowd, but it's not quite fair to hold every woman who blogs to that bargain. Dowd has some real institutional heft behind her. A law student who blogs from her dorm room didn't sign up for that plan.

No woman should have to choose between writing—either personally or professionally—and being told that her family will be raped. Sadly, that appears to be the current choice. But the important inquiry isn't whether she should drop out or not. Nor is it whether she should stop whining or keep screaming. Those questions are personal and subjective, and the answers will be as different as the writers who consider them. The better questions are: Are these threats serious? Why do they feel so serious? How often do they result in something serious? And what might we do about it? Gender differences are only the beginning of the important discussions—not the end of them.

Dahlia Lithwick is a Slate senior editor.

Closer to reconstructed Neanderthal

Mammoth regeneration on the basis of DNA reconstruction could be done in a short period of time. The experience might be available, from the technical point of view, for the Neanderthals.
US Catholic conference representatives are worried about “ethical aspects” of such a project, but now in comparison with the situation a couple of centuries ago, they could only worry, without endangering the research in itself. They have been already made a couple of experiments about how to reconstruct Neanderthal genome, succeeding, for example, among others, in presenting a voice simulation .

Tuesday 18 November 2008

Atheism explained

I am not a strong supporter of organized, militant atheism. Rather, I consider that, starting from the early childhood; children have to be taught to think by themselves and to never stop curiosity regarding the world around. And to be real fighters, never giving up despite the overwhelming amount of mind intolerance and idiotic aggressively individuals.

In the same time, it is a need of public explanation of what a free mind is, but on an individual, permanent basis. Lack of information or certain social contexts could be countered by a coherent discourse of explanation, not necessarily on a bureaucratic, organised basis. But, public awareness is needed, at least at a certain point so, the efforts made recently in US or in London, could be part of a wider effort of public awareness regarding the basic meaning of atheism. Even, as in London case – where the public message was finally diluted (btw, why religious people never would accept a public awareness campaign having as message at leas “probably is a god”, they always utter strong opinions)? – the medium could change the message, the efforts are more than nothing and could encourage people to be boulder in supporting their own identity.

Wise or Indifferent?

The three monkeys don't talk, don't hear and don't see. In China and Japan are representing the main qualities of a wise person. In Western culture, the three attitudes could be equated with the "golden rule" of indifference.




Saturday 15 November 2008

Not easy to live with this



Cicero, in Tusculan Disputations: "Diseases of the soul are both more dangerous and more numerous than those of the body"





Living on-line



Internet is a wonderful thing. Really. I can pay my bills on-line, order food, buy on ebay, reading whatever I want to, writing on a blog for whoever will find me, learning, find new friends and dates too. You stay in the front of a computer connected to Internet and the world is yours. The knowledge you can acquire is amazing. The condition is to have medium Internet skills, a good knowledge of English, and your on-life is waiting for you.

One of the dangers of a life exclusively, or mostly, set on-line is the lack of basic human interaction. Why, you could ask, because you could make your "relationships" made on-line became at a certain respect a reality, through a video-call, for example, when you can effectively see who you are talking to. It's in a way similar to what's happening when seeing a movie, with the difference than you could now be an actor yourself. And, also, not less important, you can close the window if you want to.

You can spend hours and hours messaging on-line people, perhaps telling the same creepy story 100 times to 100 different people. You can call it an intense social life. You can find people with who to share different thoughts and interests, even at different corners of the world, with a low certainty to ever meet them in person. It could be rewarding, again, and you are free to call them "friends". Or to fall in love on-line after seeing one's picture, as the teens who are gathering pictures of favorites actors and hang them near their beds.

Sorry, but real-life relationships are more different. (fortunately) You call friends those you can rely on, that could be any time "on-line" (to be read available, ready) to help you, with whom to share a cup of coffee talking or not, but simply offering you a strong human presence. A conferece call it's very different of a real party or of a friends gathering. A virtual tour of a city - through pictures or short movies - could be the same for every place. You still don't know nothing about the smell of the streets or the sound of the voices.

In Japan, they created recently robots with a human appearance, able to answer with a human voice basic human requests. I'm not sure their system is not down when asked "How are you?", but I can bet they don't make any difference between the people who are addressing them. And they don't need to, because...they are robots.

From my own experience, I can say that the on-line environment, dating sites included, is full of people with a high degree of stupidity and aggressiveness and intolerance, with serious, hard to cure psychological troubles. I'm happy I never had the occasion to meet them in person. I'm already worried they are so many on planet Earth.

Of course, nothing is perfect, and in completely accidental circumstances, once in a century, you can find as well outstanding brainy people.

But still, everything is just an opportunity we still have to tackle with very basic human knowledge skills. Human brains projected extremely sophisticated tools, we are used to work with as they are appendix of our bodies. And without them, we could feel disabled. Every time you feel technically addict, try to close your eyes - a suggestion - and imagine a survival test in a simple world, without mobile phones, Internet, different machines. Are you still able, for example, to find a street only with a simple map? Or to talk with your neighbors? Or to write a letter to your real friends telling in a couple of sentences - not only disparate messaging-like words - how do you really feel (maybe happy, maybe sorry)? If yes, you are still alive.







Friday 14 November 2008

School lessons

From Istanbul, memories and the city by Orhan Pamuk: "The first thing I learned in school was that some people are idiots; the second thing I learned was that some are even worse".




Monday 10 November 2008

A life without a god


One of the conclusions of this study is that the more atheistic societies tend to have a healthier social life.






Never ending intolerance

More or less is the same each time an issue is addressed from the religious point of view. At the end of the discussion will all of us be nurtured by the "natural" desire of killing the other. Being sure we are following, of course, the will of a god. November 4 1995, a guy called Yigal Amir killed then Israeli prime-minister Yitzak Rabin, because he thought is the right follower of the religious commandments.

http://www.timesonline.co.uk/tol/comment/columnists/libby_purves/article2617350.ece

Saturday 8 November 2008

Procrastination

Slate's special issue on procrastination.

Question(s)...


And what about those people who aren't aggressive, but simply look without moving at all- enjoying or not - at the individuals who need help? What do they need in order to react?

Brain Scans Show Bullies Enjoy Others' Pain

Friday, November 7, 2008; 12:00 AM

FRIDAY, Nov. 7 (HealthDay News) -- Bullies may actually enjoy the pain they cause others, a new study using brain scans suggests.

The part of the brain associated with reward lights up when an aggressive teen watches a video of someone hurting another person, but not when a non-aggressive youth watches the same clip, according to the University of Chicago study, published in the currentBiological Psychology.

"Aggressive adolescents showed a specific and very strong activation of the amygdala and ventral striatum (an area that responds to feeling rewarded) when watching pain inflicted on others, which suggested that they enjoyed watching pain," researcher Jean Decety, a professor in psychology and psychiatry at the University of Chicago, said in a university news release. "Unlike the control group, the youth with conduct disorder did not activate the area of the brain involved in self-regulation (the medial prefrontal cortex and the temporoparietal junction)."

The study compared eight 16- to 18-year-old boys with an aggressive conduct disorder to a group that didn't show unusual signs of aggression. All participants underwent functional magnetic resonance imaging (fMRI) while watching videos in which people endured pain accidentally, such as when a heavy bowl was dropped on their hands, and intentionally, such as when a person stepped on another's foot.

Friday 7 November 2008

Denying the present

“Time present and time past
Are both perhaps present in time future,
And time future contained in time past.
If all time is eternally present
All time is unredeemable.
What might have been is an abstraction
Remaining a perpetual possibility
Only in a world of speculation.
What might have been and what has been
Point to one end, which is always present.
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden”. (…)
Excerpt from T.S. Eliot, “No. 1 of 'Four Quartets'”



I don’t remember exactly when I’ve read this poetry for the first time. I don’t purposely learn verses by heart, since I finished the primary school. But in this case, everything fit automatically into my mind. It sounds so natural, in a way: in fact, both present and past are reorganized and projected permanently into an unknown future, only to diminish this uncertainty. We are present, physically, but in fact we are almost all the time absent. Sometimes, I think we are fully enjoying the present while sleeping, because only then we are out of the normative time. We wake up thinking what we’ll have to do; we finish our day thinking what we’ve done. We start our lives as a plan – of the others, mainly our family; when we grow up we are able ourselves to manage our escape from the present. I haven’t yet fully evaluated the percentage, but mostly we spend our lives in an antechamber: waiting to grow up, to have our “future”, to accomplish our “dreams”, to have a family, to help our children to be themselves, to dye. Some are desperately hoping/believing in an after-life, but as the continuation of the same mechanical waiting lines.


Thursday 6 November 2008

When? Where? Whom? What? Why?

When -Always it is the same problem: Where in this world are hidden and scattered the people who don't give up critical thinking - defined basically as: "The cognitive skills of analysis, interpretation, inference, explanation, evaluation and of monitoring and correcting one's own reasoning " (a helpful lecture could be found here - http://www.insightassessment.com/pdf_files/J_Infrml_Ppr%20_2000%20-%20Disp%20&%20Skls.PDF) ? The complex brains are always putting on trial the world around (and, of course, for these people, is not a matter of never-ending permanent meditation if it is or not a God, because it is NOT; they are spending their time trying to understand the world on the base of reason, a by far more challenging and passionate and demanding approach, trust me) and the individuals inhabiting this world. I had many times the experience, through a dialogue, with different kind of people to be qualified in different ways, because a natural curiosity I would never refrain. Of course, it is my problem - of choosing a certain pattern of life - whose else could it be? As it is my choice to start sharing my thoughts to an unknown and undefined audience. Perhaps this kind of blind, but targeted searches, would get some results. The most important thing it's that people who have something to say, to say it loudly, and to do not give up and shut up, whatever the percentage of stupidity, pressure of ignorance or level of corruption of their minds.