Quantum Non-Linearity: The Sea of Faith

Saturday, July 17, 2021

The Sea of Faith

An extract from Matthew Arnold's poem "Dover Beach" published in 1867

A friend of mine sent me this link to an article entitled "Christianity is Collapsing" by an atheist who is triumphant about the decline of Christianity in America as measured by statistics. These statistics are no surprise to me, of course, and any case we have a long term decline in the UK although it would be wrong to call it a "collapse" - that's hopeful rhetoric among some entrenched anti-Christians. Of particular interest to me is just how much some of the recent eccentric expressions of Christianity are bound up with this decline (Viz: extreme right-wing fundamentalism, young earthism, geocentrism, flat earthism, Christian conspiracy theorism, fideism, gnosticism, Covid denial, anti vaxxers, anti-climate change lobby, the Trump followers etc). Anyway here was my reply.

Thanks for the link to the article! V. V. interesting to read!

The overall stats are likely correct as it concurs with other stats I've heard about. Of course a vested interested atheist is going to use emotive terms like "collapse" to describe this trend, terms which really describe his hopes rather than what actually may come to pass in due course. These social trends tend to be chaotically cyclic as the relevant variables are coupled into non-linear feedback loops.

What is referred to as "Christianity" actually resolves into at least three groups; fundamentalist, non-fundamentalist evangelicals and liberal (Further sub divisions are possible, no doubt!*). Along with atheists we then have population flows between these groups plus kids growing up and identifying with one or the other group and people dying from all groups. What the net result and the true story is behind it all that would require a lot of stats studies to find out.

If there is some kind of polarising trend going on with a net loss from a broad church of Christian persuasions then as often happens in a period of crisis of confidence fundamentalism tends to consolidate itself and become more extreme & self assertive by way of reaction. Fundamentalists gain from anti-establishment & counter-cultural feelings and the disaffection which goes together with a puzzling social milieu. For example there has been a recent growth in flat earth Christian fundamentalism; they might well portray that small increase as a recovery and restoration of the true faith, congratulate themselves and see it as the start of a success story! They will also likely blame Christians who don't follow their particular brand of fundamentalism for the decline in Christianity (as does Ken Ham for example).

But just how can we measure the number of people these fundamentalist clowns, who see themselves as the epitome of true faith, are alienating, putting off and becoming hostile toward Christianity? They certainly put me off and I'm a Christian, so I guess they must also alienate a lot of people who might otherwise give at least a little space to the faith. There are some fundamentalist to atheist conversion testimonies out there telling us that young earthism and its scientific failure was their reason for converting to atheism.

America (on which the article in based) seems to be a very passionately polarising sort of country, especially at the moment; the extreme right, including the Christian right, are thoroughly disaffected from the establishment, culturally & politically. The consolidation of a cranky fundamentalism which is a disparate mix of young earthism, flat earthism, conspiracy theorism and all sorts of eccentricities is to my mind likely to be one of the factors behind the general cultural run-down of the faith and its alienation from the wider populace. But coupled feedback relationships abound in society and fundies of all brands will be reacting to the extremes of the opposite side; extreme and unreasonable anti-theists, Marxists & postmodernists also have a culpability here. The only good news is that such cybernetic couplings usually involve cycles. So wait for a swing back! Let's remember, for example, that atheism welcomes one to a potentially empty, nihilist, meaningless, purposeless, postmodern and random world! There will be a reaction to that!

Footnote

* I suppose you'd have to include Catholics in this mix among many others (e.g. Mormons)

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THE IDEAS-EXPERIENCE CONTENTION

“Ideas Versus Experience!" is a slogan expressing the uneasy relation between what we think the world to be and what our actual experience suggests it is. Experience makes or breaks ideas. But the reverse is also true: Well established ideas can influence the recognition, acceptance and even the perception of experience. In short there is a two way dialogue between ideas and experience. Sometimes that dialogue can turn into an argument, even a row.

The success of Science is based on a formalisation of this potentially contentious relationship as it seeks to support or refute theoretical notions by systematically comparing them with experience. In the far less formalized contexts of daily living we probably are using a similar heuristic when we display a tendency to drop ideas that lose the confrontation with experience, and retain those that win. Winning ideas, like the gladiators of the Roman arenas, live to fight another day. This Darwinian slant on the struggle for ideological survival is itself ideology that must, for consistency sake, submit itself to the very process it purports to describe. For example, it should be able to give account of the resilience of traditional theories in the face of contra indicators. And in the extreme, explanation also needs to be given of how conspiracy theorists continue to hold on to a ramifying structure of untested elaborations.

Human theoretical visions are often grand and sweeping, confidently affirming states of affairs that are far beyond immediate sensation. The vast unseen domains covered by our best theories contrasts with the limitations on human perceptual resources, resources that only allow a very sparse experimental sampling of our most ambitious ideas. Even a professional scientist only ever tests a small portion of any theoretical structure. Moreover, our theoretical concepts are ambitious enough to cover unreachable areas like the center of distant stars, sub-atomic dimensions, events long past into history, and very complex inscrutable objects like the human mind and its societies. Thus, science is metaphysical in as much as it has to admit that it covers vast domains inaccessible to testing in practice if not in principle. For the intelligent layman even the keyhole view of the experimental scientist may not be available. So whence comes the authority to affirm ideas that are often so grandiose in their sweep that they make claim to impinge upon the very meaning of life the universe and everything?

The fact is that for most of us the really big ideas diffuse through to us from our societal context, and at most these big ideas are only illuminated here and there, at a very few places, with actual direct experience of the phenomenon they conceptualise. These big ideas float around in the ether-like-media of society in the form of books, lectures, programmes, and the Internet etc, objects that the postmodernist philosophers call "texts".

For someone such as myself the battle to make sense of life was joined as soon as I was aware of mystery. But looking back it is clear to me that I haven't done an honest scientific experiment in the whole of my life. For me the effort to bring sense and integration to the complexity of life boils down to grappling with the many texts of society; These texts carry both big theoretical ideas and raw data from which ideas crystallize. These texts are compared with other texts in the search for coherence and consistency. These texts take the place and role of experiments as one tests theories using texts. These texts are in effect the experience of life. My own modest attempt at grandiose theorising has already been presented to the world. (See this blog "Physics and the Wild Web") and my excuse is that I have simply inherited the theoretical hubris of the human race.

The postmodern philosopher Jacques Derrida said, "There is nothing outside the text". I think he was at least right about the primary role texts play in the life of those like myself whose instinct has been to grapple relentlessly with the riddles of life, and to seek out meaning and go where no man has gone before. But one could equally claim, "There is nothing outside the experience". For one might read the "text" of the clouds in the sky as a predictor of impending weather just as one reads socially generated symbolic configurations as the predictor of certain kinds of thought or potential experience. For the text is just as much an experience as more primeval phenomenon like thunder and lightning. Texts are part of our cosmic experience and they imperceptibly grade into the more conventional notion of experience. Where the crossover point is, is difficult to say.

Postmodernism may have got it right about the primary role of the text, but it has made one very serious mistake. Where I would radically differ from the postmodern view is that I believe the mass of social texts, if we allow them, naturally converge upon grand consistent narratives and those narratives are here to stay. And that is because these texts, I submit, are part of a world with an underlying rational integratedness and that integratedness is being revealed to us bit by bit. For revelation it is: Revelation is what we cannot discover unless God chooses that we discover it. My perceptions and reason, limited though they may be, were not self-made, they had to be discovered as gifts. These gifts are given to all of us; one can but trust and use them. Reason is a grace of Revelation. For this reason the hubris of theory making is justified.

Quantum Non-Linearity

Saturday, July 17, 2021

The Sea of Faith

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THE IDEAS-EXPERIENCE CONTENTION