From 8e42c6c3bcad066bd56b3984476c48226fa182e9 Mon Sep 17 00:00:00 2001 From: Joe Carstairs Date: Thu, 22 May 2025 08:27:34 +0100 Subject: [PATCH] migrate blog md -> yaml --- .../doctor_who_gayness_church.yaml | 244 +++++++ .../does_resurrection_ground_works.yaml | 200 ++++++ scripts/blog-migrated/easter.yaml | 94 +++ .../euhwc_toast_to_the_lasses_2024.yaml | 258 ++++++++ scripts/blog-migrated/god_is_not_great.yaml | 249 +++++++ .../llms_do_not_understand_anything.yaml | 80 +++ .../my_feed_and_reading_list.yaml | 192 ++++++ scripts/blog-migrated/no_more_youtube.yaml | 57 ++ .../open_questions_about_sex.yaml | 45 ++ scripts/blog-migrated/paradox.yaml | 76 +++ .../blog-migrated/sapiens_on_religion.yaml | 73 +++ .../blog-migrated/science_and_philosophy.yaml | 138 ++++ scripts/blog-migrated/surprised_by_hope.yaml | 193 ++++++ scripts/blog-migrated/tracking_pixels.yaml | 31 + .../who_consecrates_the_temple.yaml | 47 ++ ..._hallucination_with_reference_to_llms.yaml | 615 +++++++++++++++++ scripts/blog/doctor_who_gayness_church.md | 245 +++++++ .../blog/does_resurrection_ground_works.md | 201 ++++++ scripts/blog/easter.md | 95 +++ .../blog/euhwc_toast_to_the_lasses_2024.md | 259 ++++++++ scripts/blog/god_is_not_great.md | 250 +++++++ .../blog/llms_do_not_understand_anything.md | 81 +++ scripts/blog/my_feed_and_reading_list.md | 193 ++++++ scripts/blog/newsboat-post.webp | Bin 0 -> 84468 bytes scripts/blog/newsboat.webp | Bin 0 -> 64292 bytes scripts/blog/no_more_youtube.md | 58 ++ scripts/blog/open_questions_about_sex.md | 46 ++ scripts/blog/paradox.md | 77 +++ scripts/blog/ranger.webp | Bin 0 -> 77444 bytes scripts/blog/sapiens_on_religion.md | 74 +++ scripts/blog/science_and_philosophy.md | 139 ++++ scripts/blog/surprised_by_hope.md | 194 ++++++ scripts/blog/tracking_pixels.md | 32 + scripts/blog/w3m.webp | Bin 0 -> 93640 bytes scripts/blog/who_consecrates_the_temple.md | 48 ++ ...rd_hallucination_with_reference_to_llms.md | 616 ++++++++++++++++++ scripts/migrateBlog.js | 47 ++ 37 files changed, 5247 insertions(+) create mode 100644 scripts/blog-migrated/doctor_who_gayness_church.yaml create mode 100644 scripts/blog-migrated/does_resurrection_ground_works.yaml create mode 100644 scripts/blog-migrated/easter.yaml create mode 100644 scripts/blog-migrated/euhwc_toast_to_the_lasses_2024.yaml create mode 100644 scripts/blog-migrated/god_is_not_great.yaml create mode 100644 scripts/blog-migrated/llms_do_not_understand_anything.yaml create mode 100644 scripts/blog-migrated/my_feed_and_reading_list.yaml create mode 100644 scripts/blog-migrated/no_more_youtube.yaml create mode 100644 scripts/blog-migrated/open_questions_about_sex.yaml create mode 100644 scripts/blog-migrated/paradox.yaml create mode 100644 scripts/blog-migrated/sapiens_on_religion.yaml create mode 100644 scripts/blog-migrated/science_and_philosophy.yaml create mode 100644 scripts/blog-migrated/surprised_by_hope.yaml create mode 100644 scripts/blog-migrated/tracking_pixels.yaml create mode 100644 scripts/blog-migrated/who_consecrates_the_temple.yaml create mode 100644 scripts/blog-migrated/word_hallucination_with_reference_to_llms.yaml create mode 100644 scripts/blog/doctor_who_gayness_church.md create mode 100644 scripts/blog/does_resurrection_ground_works.md create mode 100644 scripts/blog/easter.md create mode 100644 scripts/blog/euhwc_toast_to_the_lasses_2024.md create mode 100644 scripts/blog/god_is_not_great.md create mode 100644 scripts/blog/llms_do_not_understand_anything.md create mode 100644 scripts/blog/my_feed_and_reading_list.md create mode 100644 scripts/blog/newsboat-post.webp create mode 100644 scripts/blog/newsboat.webp create mode 100644 scripts/blog/no_more_youtube.md create mode 100644 scripts/blog/open_questions_about_sex.md create mode 100644 scripts/blog/paradox.md create mode 100644 scripts/blog/ranger.webp create mode 100644 scripts/blog/sapiens_on_religion.md create mode 100644 scripts/blog/science_and_philosophy.md create mode 100644 scripts/blog/surprised_by_hope.md create mode 100644 scripts/blog/tracking_pixels.md create mode 100644 scripts/blog/w3m.webp create mode 100644 scripts/blog/who_consecrates_the_temple.md create mode 100644 scripts/blog/word_hallucination_with_reference_to_llms.md create mode 100755 scripts/migrateBlog.js diff --git a/scripts/blog-migrated/doctor_who_gayness_church.yaml b/scripts/blog-migrated/doctor_who_gayness_church.yaml new file mode 100644 index 0000000..fc6f8f9 --- /dev/null +++ b/scripts/blog-migrated/doctor_who_gayness_church.yaml @@ -0,0 +1,244 @@ +title: Doctor Who, Gayness, and the Church +description: >- + Series 14 of Doctor Who has a schizophrenic relationship with Christianity. + It’s also gay. I think there might be a connection. +pubDate: 2024-07-08 + +content: | + I’ve recently finished the most recent series of Doctor Who, series fourteen (or + ‘Season One’ as our new benevolent overlords at Disney+ are styling it.) It’s + pretty fun, by the way. I can recommend it for light watching[^1]. + + There’s a few discussion points coming out of that series that would be worth + dwelling on. But I’ve been particularly thinking about the schizophrenic + attitude the series has taken to Christianity, along with how gay this series + is: and what these two themes might fit together, to give us something important + to say about Jesus Christ, being gay, and the universe. + + ## The Doctor’s schizophrenic relationship with Christianity + + First, let’s look at that schizophrenic attitude to Christianity I mentioned. + + The series ticks up an impressive tally of explicit or strongly implicit + references to Christian beliefs and morals, and **none** of them are positive. + + In episode 3, _Boom_, the far-future Anglican church has become an army, + with the ranks of the clergy becoming equivalent to arms-bearing ranks in the + soldiery. The Doctor claims that ‘the Church’ has been an army for most of + its history[^2], and that his companion Ruby Sunday (and therefore us) has + been living in a ‘blip’. An all-powerful arms company has tricked the Church + into fighting a non-existent foe in order to keep them buying weapons. The + Doctor attributes their ability to fall for such a deception to religious faith: + + > I mean, most armies would notice that they were fighting smoke and shadows, + > but not this lot, Ruby, you know why? They have faith. Faith! The magic word + > that keeps you never having to think for yourself. + + In episode 4, _73 Yards_, Kate Lethbridge-Stewart, head of UNIT, makes this + offhand comment, suggesting the oft-repeated claim that all religion is founded + in credulity[^3]: + + > That’s what we do, all of us. We see something inexplicable, and invent the + > rules to make it work. Mankind saw the sun rise and created God: or we saw the + > arrival of a Sontaran, one or the other. + + In episode 5, _Dot and Bubble_, The Doctor is rejected by the people he is + trying to save. They rant that he is ‘not one of us’, call his claims about the + TARDIS ‘magic’ and ‘voodoo’, and in the same breath assert that it is their + ‘God-given duty to maintain the standards of Finetime’ (their space colony). + + In episode 6, _Rogue_, a party of murderous aliens turns up at an upper-class + Georgian dance party and demand to be married. The priest denies them, not on + the grounds that they are unrepentant murderers with obviously no intention + of taking their marriage vows seriously, but on the grounds that they are + ‘creatures from hell’, _ie_ ‘you don’t look like us’[^4]. + + There are other references to Christianity here and there which are, in + themselves, neutral or ambiguous. This adds to the sense that Christianity is an + important theme for the series. + + But the message is clear. It’s consistently drilled in: Christian beliefs and + morals are stupid and bigoted. + + And yet, when the series culminates in its epic two-part finale, the story is + plastered wall-to-wall with Christ-like imagery. It transpires that the Doctor + has unwittingly been acting as an ‘Angel of Death’ by carrying the invisible God + of Death, Sutekh, on his TARDIS, infecting everyone he goes near with the curse + of death. Finally, through one of his children, the curse is unleashed, and + everyone in the universe is given over to death. Even in death, they continue to + suffer, and one of the characters describes themselves as being in ‘hell’. The + Doctor battles Sutekh face-to-face and defeats him. Sutekh becomes one of the + only creatures which The Doctor, usually a staunch pacifist, can bring himself + to kill. Then, the whole world is restored to life. Ruby Sunday even gets to + meet her birth mother for the first time, and their relationship is wonderfully + restored. + + So on the one hand, any outward sign of Christianity is despised, but the heart + of the Christian story — the Resurrection — becomes the template for the + climactic redemption story which ties the whole series together. + + That’s what I mean when I say this series has a ‘schizophrenic’ relationship + to Christianity. + + ## What’s this got to do with gayness? + + In series fourteen, Doctor Who goes gay. + + I’m not playing culture wars here. The Doctor literally kisses a man in episode + six. + + But it’s not just that. When we first meet his companion, Ruby Sunday (in the + Christmas special), she’s busy falling in love with a woman. Ncuti Gatwa plays + The Doctor camp (brilliantly by the way). The Doctor refers to Ruby as ‘babes’. + It’s got ‘gay’ written all over it, and this is definitely on purpose. + +
+ An official promotional picture of Ncuti Gatwa looking lustily into the camera +
+ Look at this official BBC promo pic and tell me Ncuti Gatwa isn’t playing + The Doctor gay. +
+
+ + From this perspective, it’s not hard to imagine where the hostility to the + Church might come from. + + The Church has failed to teach well and Biblically on sexuality, at least in + the last couple of centuries. Everyone has suffered as a result of this, but gay + people often feel the sharpness of this particularly keenly[^5]. + + The Church has put its weight behind a variety of unhelpful teachings on + sexuality over the centuries[^6]. But two, contradictory, ones stand out as + particularly salient today. + + One is **prudishness**. Sex is evil. Sex is the origin of all evil: the Devil + seduced Eve, and Eve seduced Adam, and that’s when it all went downhill. Sex + is naughty. Sex is bad. Remember when Jesus said, ‘whoever looks at a woman to + lust for her has already committed adultery with her in his heart’ (Matt 5:28)? + He was saying that **all sexual desire** is sinful. Remember when Paul advised, + ‘It is good for a man not to touch a woman’ (1 Cor 7:1)? He was saying that it’s + **bad** for a man to touch a woman **under any circumstances**. + + This is, of course, false and dreadful teaching. The truth is that sex is a gift + from God, given so that we can bear his image by loving each other in this most + intimate and wonderful way. This is the consistent message of both Testaments. + But the idea that there’s somehow something **inherently wrong** with sex has + undeniably been a part of the Church’s teaching since at least the Victorian + period (and possibly a great deal longer than that). + + The other is that sex is an **essential aspect of humanity**. If you aren’t + having sex, you’re missing out on an irreplacable part of your created purpose. + This has reacted explosively with the ideas of the Sexual Revolution. The + net result is that we have not so much been **freed to have sex** as we’ve been + **enslaved to have sex**. Virginity is an embarassment – both for men and for + women. + + The radical Biblical idea that you can have a completely fulfilled life, deeply + enriched by loving relationships, **without** having sex or getting married, + is forgotten. + + Everyone has been harmed by these teachings. But those who experience + significant attraction towards the same sex have been harmed double. + + Faced by the impossible demands of bad Church teaching on sexuality on top + of the complexities of living with same-sex desire has left those people with + nowhere to go. They can _just say ‘no’_, and be made to feel that they’re + missing out on completing their full humanity. Or they can indulge their + same-sex attraction, and be judged not only promiscuous but a pervert to boot. + + No wonder so many gay people have given up on the Church (and I haven’t even + talked about discrimination or violence towards gay people). + + And no wonder that The Doctor has become strikingly anti-Christian at the same + time as it has become strikingly gay. + + ## What next? + + Doctor Who’s criticisms of the Church hurt when they hit the mark. They hurt + more when they’re unfair. But that’s not the point. That point is this: the + Church has lost control of the conversation. And we’ve lost control of the + conversation because we threw it away. We threw it away encased in bomb-proof + concrete and left it to sink to the bottom of the deepest available ocean + trench. + + If we in the Church are feeling hurt, we should start by feeling hurt by + our own sin. + + The work of regaining trust on the question of sexuality will be the work of + decades: and that’s if we start working full-pelt right now. But there is hope. + + I was encouraged last December by the visit to my local church, Bruntsfield + Evangelical, of _Living Out_[^7], a charity dedicated to helping churches across + the UK talk about sexuality. Ed and Andy, both same-sex attracted men, led us + through talks and discussions, and played recordings of perspectives from their + same-sex attracted female colleagues who couldn’t make it on the day. + + They were primarily there to talk to us about how to support people like them: + same-sex attracted Christians who might be in our church who believe they are + called to singleness, helping them to thrive, living their true selves openly, + surrounded by love and empowered to share their love with others, just as we + want for everyone in our church. In fact, I heard some of the best news I’d ever + heard about my own sexuality, even though I am in the minority of people who + have never experienced significant same-sex attraction. + + Whether or not you agree with their stance that the right place for sex is + within a marriage between a man and a woman, charities like _Living Out_ are + driving the Church in the right direction: serious, Biblical sexual doctrine + which helps us to realise in practice how we are all made in the image of the + God of love. + + And how needed! How desperately needed! And Doctor Who gives us a little glimpse + of that, too. + + Because not only is the series apparently anti-Christian, it also expresses a + need for Christian salvation. The Resurrection story is one which everyone needs + to hear, to have their death transformed to life, to have their full humanity + affirmed and celebrated and tended and to delight in it and to see it flourish. + To know the God of love and life, behind all and over all, with a plan and a + means to defeat the grip of death on the world. + + So let’s keep having those frank conversations about sexuality in the Church. + It matters for all of us. + + [^1]: Unless you’re bothered by + [plotholes big enough to fly a TARDIS through](https://www.doctorwhotv.co.uk/doctor-who-opinion-empire-death-2-102716.htm). + Oh, and you can probably skip episodes 1 and 3. + + [^2]: For the record, this is flatly false. Though exceptions are widespread, the + overwhelming mainstream opinion is that priests should not bear arms. This is + not new, but has been the consistent orthodoxy, taken straight from Jesus’ + teachings by the Church Fathers and maintained constantly since then. Can the + Church be legitimately criticised for its use of violence? Absolutely, let’s + have that discussion. Has the Church almost always been a **literal army**? No. + The Church has **never** been an army. + + [^3]: See _God is Not Great_ by Christopher Hitchens, Chapter 11 for an epitome + example of this put forward by a prominent atheist apologist. + + [^4]: In the spirit of charity, I have to accept that this admits of multiple + interpretations. It is possible that by calling them ‘creatures from hell’, + the priest is referring precisely to their unrepentant murderousness. However, + the priest has already tried to avoid the creature’s gaze by the pitiably + schoolboyish ploy of **looking elsewhere**, priming the viewers to think + that the priest is a silly coward: certainly not the kind to make a noble, + principled defence of justice with his head in the jaws of death. Plus, if + we interpret ‘creatures from hell’ as meaning ‘you don’t look like us so you + must be evil’, that would fit with the consistent framing of the series: that + religious morality is equivalent to bigotry. + + [^5]: Though it must be remembered that many gay people have remained and + thrived within the Church in spite of the challenges, serving in diverse ways, + not least the priesthood. + + [^6]: I found the Ezra Institute to give a good + [introduction to the history of Church teachings on sexuality](https://www.ezrainstitute.com/resource-library/articles/sex-and-the-history-of-christianity). + + [^7]: For a great and humane introduction to what these guys are like, have a + listen to this [Living Out podcast episode](https://www.livingout.org/resources/podcasts/68/misstep-7-godliness-is-heterosexuality-the-plausibility-problem-7). + I get that if you haven’t grappled with issues like these before, it can be + really challenging, and you might find it hard to trust people who take a + different view to yourself. I know: I’ve been there myself! The best way to + start is to listen to a human voice. diff --git a/scripts/blog-migrated/does_resurrection_ground_works.yaml b/scripts/blog-migrated/does_resurrection_ground_works.yaml new file mode 100644 index 0000000..4117be5 --- /dev/null +++ b/scripts/blog-migrated/does_resurrection_ground_works.yaml @@ -0,0 +1,200 @@ +title: Does resurrection doctrine give us unique reasons to work for justice? +description: >- + Tom Wright claims that the only Christian grounds for striving for justice now + is in resurrection doctrine. I'm not convinced. +pubDate: 2025-05-04 + +content: | + I've been reading Tom Wright's _Surprised By Hope_, defending his orthodox view + on resurrection. One of his key claims is that only by accepting the orthodox + position on resurrection can Christians justify striving for justice on earth. + + To argue this, he needs to first show that resurrection doctrine does justify + striving for justice on earth, and secondly that the available alternatives fail + to do so. Firstly, the positive argument. + + ## Does resurrection give us reasons to work for justice? + + Wright's argument depends on his view on what God's ultimate future will look + like: the present creation will not be abandoned, destroyed, or replaced, but + physically transformed into the new creation. + + He argues that our work now has value, because, at the time when God transforms + the old world into the new, he will incorporate the outcomes of our good works + into the new creation, like an architect incorporating the works of many + stonemasons into a great cathedral. + + He argues this on the basis of 1 Cor 15. I found it a struggle to find a good + justification for Wright's view in chapter 15 alone, but I did find some crucial + context in chapter 3, just before he begins the first of his many exhortations + to the Corinthians. It would be best to read the whole chapter, but here is + verses 11-15: + + > For no one can lay any foundation other than the one already laid, which is + > Jesus Christ. If anyone builds on this foundation using gold, silver, costly + > stones, wood, hay or straw, their work will be shown for what it is, because + > the Day will bring it to light. It will be revealed with fire, and the fire + > will test the quality of each person’s work. If what has been built survives, + > the builder will receive a reward. If it is burned up, the builder will suffer + > loss but yet will be saved—even though only as one escaping through the + > flames. + + This at least implies that the outcome of all our work will persist at least + until the time of judgement, when it will undergo testing, and those that pass + the test will enjoy a reward. You could read this as being like a quality check, + with God dishing out benefits to those that pass his assessment. But you could + read it in another way, more favourable to Wright. The works will be proven, and + the ones that withstand the process will themselves generate a benefit. You + could think of it like baking: when you put a cake in the oven, you prove + whether or not you got the recipe right; if not, it goes in the bin, and if you + did get it right, you get to enjoy the cake. So I agree that 1 Cor provides a + reason to think that the outcome of our works will somehow persist until the + time of judgement. + + However, Wright doesn't just think that our works will persist until the time of + judgement, he also believes that they will at that time be transformed and then + incorporated into the new creation. 1 Cor doesn't directly justify this view. It + is, at least, coherent. Baking a cake in the oven transforms the dough. + + So it seems reasonable to me to use 1 Cor to justify Wright's view that our + works will be transformed into the new Creation. However, that's before + considering any counter-arguments, and I have two which concern me. + + One is that, as Ecclesiastes points out, the profits of our work will be laid to + waste by time. We don't know when God is going to bring about the new creation. + It could be tomorrow, and we should be behaving today in light of that + possibility - but of all the available possibilities, most of them are in the + distant future, so we should expect on average that there will be a long + interval between my deeds today and the judgement of them. Since time lays waste + to all our endeavours, we should expect that the profits of our work will have + vanished long before the judgement. Therefore, it would be unreasonable to work + for justice in the hope that our work will persist until the time of judgement + in order to be incorporated into the new creation, as Wright argues we should + do. + + This first problem is probably the most important, but it's vulnerable to some + counter-arguments, which rather miss the point. So I'm going to move on to my + second problem, which is more niche, but which I think holds stronger against + counter-arguments. + + In 1845, the HMS Erebus and HMS Terror left Britain on an expedition to explore + the Northwest Passage. In July 1845, they were spotted by whalers in Baffin Bay. + None of the sailors were ever seen alive again by Europeans. Both ships became + locked into ice in September 1846, and probably never sailed again. In April + 1848, the remaining crew began a desperate 250-mile march to the nearest + European outpost. It is almost certain that all of them died. + + Now, suppose that one of those sailors, between 1846 and 1848, did something + good. Maybe a major act of heroism, or maybe a small, kind word. I think it's + reasonable to suppose that someone, at some time, did something good. + + All the profits of that good act have now completely perished. They are not + recorded in the small records the sailors left behind. None of the sailors who + benefited lived to pass on the benefits. None survived to pass on the light of + justice to the next generation. + + At the time of judgement, then, there will be no remnant of this good act for + God to test, transform and incorporate into his new creation. + + Does this mean that the good act was wasted? Was it only worth a shot just in + case, despite all the odds, the sailors made it home again? + + I think this is a cruel conclusion: but it seems to be where Wright must go. + + If it is implausible that the profits of all our good works will make it through + to the time of judgement, then we have to accept that 1 Cor 3 is true only in + some metaphorical sense, not that our works will literally persist in order to + be tested. And if that is true, then the premise of Wright's argument is false: + our work will not necessarily be incorporated into the new creation, so that + cannot generate reasons for working for justice now. + + I am not convinced by Wright's positive argument. I would like to consider + alternative interpretations of 1 Cor. This is what Wright goes on to do. + + ## Do alternative views give us reason to work for justice? + + The first view which Wright considers is the gnostic view that resurrection is + just an afterlife in heaven. He argues that this does not generate reasons for + working for justice now, but his argument is really the converse of the argument + in favour of his own view, which I've already considered above, so I'll move on. + + The other alternative Wright considers is what he calls 'evolutionary optimism'. + You might also call this 'progressivism'. By this he means the view that the new + creation will be made the Church gradually building upon its own works, + generation after generation, approaching and eventually achieving God's perfect + standard by its works. This is the Victorian optimism which is still a powerful + force in our politics: that history is building upon itself, and progressing + from barbarism to civilisation, from brutishness to beauty, from tragedy to + justice. + + He argues that this view, too, does not give us reasons to work for justice now. + His argument is intriguing: if our work for justice is condemned to only ever be + partially successful, then we have no reason to do it. In fact, contra the + evolutionary optimist, no amount of hard work on our part will ever achieve + perfect justice, and therefore if bringing in the new creation is all about our + works, we have no reason to strive for justice. + + I'm intrigued by the premise that if we know that our work will at best be + partially successful, then we have no reason to do it. + + This isn't how we ordinarily think: typically, if I think attempting to go to + the gym twice a week is going to be partially successful, I would say that this + generates a reason for me to go to the gym. + + But I sense there may be an interesting meta-ethical thesis here: perhaps what + we ordinarily call 'partial success' is in fact a mistake, papering over what is + in fact simply a failure. + + There's an obvious error theory: we had to create the concept of the 'partial + success' in order to generate reasons in the world as it appears, the world as + described in Ecclesiastes as 'vanity', where the best-laid plans of mice and men + gang aft agley, and all our works crumble into the dust eventually. In order to + think we had reasons at all, we needed to invent the concept of the 'partial + success'. + + But is there a good argument for the view that there is no such thing as a + partial success? + + In 1915, the HMS Endurance, under the command of Captain Ernest Shackleton, + became stuck fast in Antarctic pack ice in the Weddell Sea. In the face of + extraordinary challenges, Shackleton vowed to bring all his sailors back to the + UK alive: and in one of the most famous exploits of Antarctic exploration, he + succeeded. + + It would have been wrong, had Shackleton vowed only to bring back _most_ of his + sailors. We know that he would have been able to bring _all_ of them back, + because he in fact did so. To strive for less would have been negligent. + + This is to illustrate a general principle: we ought to strive for the best that + we are able. + + Grant that necessarily, no particular justice is inevitable. It follows that + necessarily, it is possible to prevent all injustice. Therefore, perfect justice + is achievable. + + And yet we _know_ that we will not achieve perfect justice. It's way too hard. + + It does seem that I've proven a contradiction: both that perfect justice is + possible and that it is impossible. I expect these are two different kinds of + modality. I'm not too bothered to carefully distinguish them, as long we agree + that these two things can both be true in some sense. By analogy, consider that, + if you can run a mile in so many seconds, you can run it in a second less; that, + by sorites, it follows that you can run a mile in a minute; and that you + obviously cannot run a mile in a minute: it is too hard. Perfect justice is + perhaps a little like this: it is achievable in the sense that it is physically + possible for us to achieve it, but unachievable in the sense that it's way too + hard. + + So, since perfect justice is in some sense achievable, it follows that we ought + to strive for it. But since we know we will not achieve perfect justice, it + follows that we cannot have a reason to strive for it: we cannot genuinely + strive for what we know we cannot do. Therefore, if you reject that God will + work to transform our world of vanity into something fundamentally different + where perfect justice is not only genuinely achievable but actually realised, + then you will be stuck in this hopeless tension, where you both must bring about + perfect justice, and have no reason to do it, because you have no hope of + success. + + Where from here? I would really like to find alternative interpretations of 1 Cor, + and weigh them up against Wright's interpretation. It may be that, whatever the + counter-arguments, Wright's view is the strongest available. It may not. diff --git a/scripts/blog-migrated/easter.yaml b/scripts/blog-migrated/easter.yaml new file mode 100644 index 0000000..4287aa7 --- /dev/null +++ b/scripts/blog-migrated/easter.yaml @@ -0,0 +1,94 @@ +title: Why Easter is the best week of the year +description: >- + Based on a talk given to my colleagues at + Scott Logic for Maundy + Thursday, 2024. +pubDate: 2024-03-30 + +content: | + As you might have noticed, it is Easter this week! So I'd like to take five or + five minutes of your time to share why I – and about two billion other humans + going about the place just now – think Easter is the best week of the year. And + it's got something to do with a special Christian ritual called Communion. + + Communion, at its heart, is about as simple a ritual as you can get. You get + together with a bunch of other people. You share some bread, and you share some + wine. + + And it’s because of this ritual that so many people regard Easter as the best + week of the year. I want to explain to you why that is, and more than that, I + want to convince you that Easter is the best week of the year for you, too! + + If you’ve passed by _The Hub_ at the top of Johnstone Terrace here in + Edinburgh recently, you might have notice the banner which is draped over + the railings just now – reading, ‘RITUALS THAT UNITE US.’ + + Now, that might seem like an odd idea. But wouldn’t that be great, if we + actually had a ritual which could unite us? Because the world could surely do + with a bit more unity right now. The world seems so divided, and sometimes it + seems like there’s no hope for real unity. + + We can see that in our politics. We’re divided about foreign policy, about + taxation policy, about trade policy, about environmental policy. + + And the conflicts that we have in this country seem pretty trivial when we + remember the conflicts that are playing out in other parts of the world right + now. In Israel and Gaza. In Sudan. In Russia and Ukraine. + + And there’s plenty of conflict happening on the small scale, too. Often it’s the + smallest-scale conflicts which hurt us the most deeply. Your landlord pushes you + around. That friend you trusted like no-one else in the world lets you down. The + partner or spouse you loved like no-one else in the world – you end up fighting. + + It’s possible that you’re going to be reading this right now with a heavy heart + because of a broken relationship in their life. And doesn’t that hurt more than + anything else we know? + + When the world is groaning so heavily under the weight of conflict, and some + banner on _The Hub_ tells us a ritual can unite us, that seems so out of + proportion to the scale of the problem, doesn’t it? What can a ritual do? A bit + of old superstition? An excuse to divide people, maybe – what can a ritual do + to unite us? + + Well, two thousand years ago, a man had a meal with his friends. Together, they + shared a meal of bread and wine – which, in that time and place, was the most + ordinary meal imaginable. + + And yet, in that most ordinary event imaginable, something was happening which + was totally unimaginable. As this man, Jesus, shared the elements of this meal, + he made some extraordinary statements about what he was doing: ‘take, eat, this + is my body’ – ‘drink this, all of you; this is my blood of the new covenant.’ + (The word ‘covenant’ means a promise.) + + He told them he wasn’t just giving them bread and wine, he was giving his body + and his blood, and a promise. + + Before Jesus ate another meal, he was flogged and nailed to a cross. His blood + was spilt and his body broken, even to death. + + And yet, that wasn’t the end of the Easter story. Because three days later, + mourners turned up at Jesus’ tomb to pay their respects, and found the tomb + empty, the stone rolled away. Then they became the first of crowds of + incredulous eyewitnesses to see Jesus, the same Jesus who was killed on a cross, + alive. + + Some magic trick, right? But this matters a hell of a lot more than just some + magic trick. Because Jesus became the first person in history to prove that you + really can both have your cake and eat it. He gave his life, and lived! As a + result, we can have his life and our own. We can join with Jesus through the + ritual of Communion which he established, and thereby, through Jesus’ body, join + together with everyone else who takes part in that ritual, as one body. Then we + can start living our brand-new, full-fat, original-recipe life overflowing with + generosity where we too can both give our life to others and enjoy it ourselves. + Indeed, Jesus taught us and showed us that it’s precisely by giving our lives to + others that we get to truly live ourselves. + + This is why, in spite of all the division which persists in the world today, two + billion people regard this week as the best week of the year. Two billion + people, from every nation on Earth, speaking thousands of languages, of every + age and culture and gender and race, who defy the divisions of this world to + insist on joining together as one body in Jesus. + + Because Jesus’ new covenant, his promise to all of us, is that in an apparently + hopelessly divided world, there exists real hope for unity. And that’s why + Easter is the best week of the year. diff --git a/scripts/blog-migrated/euhwc_toast_to_the_lasses_2024.yaml b/scripts/blog-migrated/euhwc_toast_to_the_lasses_2024.yaml new file mode 100644 index 0000000..e8bc29c --- /dev/null +++ b/scripts/blog-migrated/euhwc_toast_to_the_lasses_2024.yaml @@ -0,0 +1,258 @@ +title: EUHWC Toast to the Lassies 2024 +hidden: true +description: >- + At the EUHWC Burns meet in + Ullapool last weekend, I had the last privilege of giving the Toast to + the Lassies. Particularly for the benefit of those who weren’t there, + here it is in full! +pubDate: 2024-01-29 + +content: | + Had Burns, instead of his sweet bonnie Jean,
+ his skills poetical for to mature
+ had any one of our club’s lassies seen
+ he would forever have remained obscure.
+ If he had nothing but this box of worms
+ Scotia would have been poorer, that I’m sure.
+ Now none of us can claim to be a Burns,
+ I’m no poetic master, still, I’ll have a punt,
+ though let’s be clear, I’ll do it on my terms.
+ I’ve everywhere avoided being blunt -
+ politeness matters more than any schema -
+ but it is hard when Isla’s such a cunt.
+ It was a challenge to produce a terza rima
+ I could recite withouten snoring;
+ you’ve been so stiff I thought youse had oedema.
+ The bother is this year is you’ll all been boring:
+ no drugs, no sex, no gossiping or lies,
+ no rock and roll, and hardly any whoring.
+ But hey well, rules is rules, I’ve had to try!
+ At least it can’t be worse than the reply.
+ + I’ll start with Audrey, the club’s senior member,
+ for if there’s something that I say which disconcerts her,
+ it’s fine: the poor old girl, she won’t remember.
+ She likes to let us think she’s a hard worker
+ but we’re electing a third social sec…
+ it’s pretty clear she’s just another shirker.
+ This lady, half American, half Czech,
+ for study, moved to Scotland for to do
+ American history – really, what the heck?
+ The club is so much louder thanks to you:
+ impressive vocals for just five foot two.
+ + That woman, Willow, reggles is bespeckled
+ with her sickle and her fishing tackle
+ shackled by the shins while she is heckled;
+ the way that Willow waddles maks me cackle
+ like a speckled jackal getting tickles,
+ worth a shekel in the tabernacle;
+ I chuckle muckle at her love of pickles
+ which she wiggles when she has the heart
+ while work for the Committee’s fickle trickles.
+ Her modus operandi: you can’t rush art.
+ Her reimbursements programme’s going great;
+ any day now, she’ll maybe even start.
+ She cannot walk without Audrey, her mate:
+ I wonder when they’re going to consummate.
+ + Although they make them pretty tough in Peebles,
+ the thought of actually going up a peak
+ fills Shona Lewis with the heeble-jeebles.
+ New car? We miss your beautiful antique!
+ How long before this one’s also up a creek?
+ + Once there was a lass called Hannah Collier
+ whom even hell below regarded nasty,
+ deeply despised by all that dwells there.
+ Dating’s proceeding slowly for our lassie;
+ not far from giving up til she beguiles
+ a hot Italian in Southsider: classy!
+ At first, Michaelo seems to be all smiles
+ till it transpires he’s one of Dante’s demons…
+ I guess it’s back to posters of Harry Styles.
+ One day you’ll get a decent boy, keep dreamin;
+ somewhere there waits a handsome Mr Collier.
+ Hopefully when she meets him she’ll no be steamin.
+ Hannah, I’m not sure why you chose to maul your
+ poor skeleton at Subway (she’s still tetchy)
+ and then abandon what remains of all your
+ dignity at Ryvoan with a Frenchie!
+ I think he wishes that he never met ye.
+ + And has a quiet Felicia e’er been seen?
+ The energy she has is frankly wild.
+ I’ve never seen a hillwalker so keen!
+ Ssie ischt raschtlos und nie gelangweilt.
+ She eats raw oats with soggy protein powder:
+ a camping pot has ne’er been worse defiled.
+ She uses what her Maker has endowed her
+ with: her recorder skills are off the charts;
+ youse think I’m joking, but I wouldn’t doubt her!
+ This lass of the land of the Rot-Gold-Schwarz
+ will soon depart, though long we might beseech you
+ to stay. Of course, you’ll break all of our hearts,
+ but mine most of all. Any time, Felicia,
+ Creag Meagaidh calls, I know routes up the rear
+ dark and under-explored that I can teach you!
+ I won’t deny I think it’s rather queer
+ the things you do with chickpeas, but no matter.
+ You’re keen, you’re quick, you’re cool, that much is clear.
+ In fact, I think you’d make a damn good faffer:
+ swoop down on distilleries like the Luftwaffe.
+ + And now we come to our girl Emily Topness!
+ You’re keen for social sec. You’d suit the role
+ because… I’m not quite sure, it’s embdy’s guess.
+ We met your sister, and she was just as dull.
+ No, please drone on about Icelandic soil!
+ Poor Joe here down the front’s bored out his skull.
+ And since I mentioned Joe – I hate to spoil
+ it for you – but you’ve got the inferior Joe,
+ by Jove, no joke, it’s Jock here’s got the style!
+ Nah, write the boy a sonnet, get in the flow,
+ Whatever you produce’ll beat by thrice
+ your Masters thesis. What’d you got to show
+ for months of hunting for the butterflies?
+ ‘There weren’t any.’ Oh, and have some sense,
+ cos I’ve heard rumours – I assume they’re lies –
+ you’ve called yourself the ‘poet in residence.’
+ You know you can’t compete, drop the pretence.
+ + Tereza was our gear sec for last year.
+ She helped herself to stuff: that’s factual.
+ Now when she asks to loan a bit club gear
+ we have to ask her to provide collateral.
+ She picked up tin whistle pretty sharp!
+ Which is to say, she’s not a natural.
+ She’s nowhere happier than under tarp
+ gazing up at the moon and stars alone
+ somewhere distant and remote like Glen Tarff.
+ Now what to say about Lucy Ma-the-soooon....
+ she likes… to faff… mm hmmm… well, moving on!
+ + And now we come to Emilie the French.
+ She seems to be nice on the trips we see her
+ but my distrust of frogs will ne’er be quenched.
+ Claims she’s a ‘pharmacist’? So she’s a dealer.
+ Need some pills in a pinch? You call, she’s there
+ at your door in her rally-approved four-wheeler.
+ One question we have is, why are you here?
+ Most folk are in uni, you’ve no refutin
+ you were kicked out after second year!
+ Now the Engineering grad, Sophia Newton.
+ Your namesake, Isaac, was a man convicted,
+ constructed calculus; but no computin,
+ not even Isaac’s, could’ve e’er predicted
+ you’d drop the Eng for creative writing!
+ now that’s what I would call a self-inflicted
+ inflection point! It must be quite enlightening,
+ but that doesn’t excuse when you give us an earful.
+ The blood boils in our veins, the rage heightening,
+ and you’re an American, that makes me fearful.
+ What’s your secret? You have us knackered!
+ What are you on to always be so cheerful?
+ Now we approach the topic of Merzbacher.
+ Wait, she’s not here? Abandoned ship?
+ She says she’s informatics: so she’s a hacker?
+ She has strong views, she lets her anger rip.
+ Poor George got an earful, full of future advice,
+ but why hasn’t she been on another club trip?
+ We’re cruel to focus on this list of vice;
+ the fact remains: she’s headstrong and nice.
+ + On Skye, a lady gave her poles to Sasha,
+ which was really nice - I mean just the best -
+ but Sasha really didn’t have to flash her.
+ Quick history lesson: way back, RBS
+ led the banking system to self-destruct
+ and left taxpayers to pick up the mess.
+ Since then, the name’s so irredeemably fucked
+ they’ve had to ditch the brand once and for all.
+ There’s one lassie who I need not instruct
+ What, these days, the Royal Bank is called
+ cos NatWest’s nasty history of scandal
+ didn’t stop Booth from working there at all.
+ Nothing motivates her more than to trample
+ upon the working class. They set her free.
+ She sank the pound quicker than the Belgrano,
+ because ‘there is no such thing as society,’
+ that’s how it is, is it? All right, I see.
+ + Now, coming all the way from Glenmore Lodge,
+ it’s Ellie’s turn! We have done what we can,
+ although I’m scared what she’ll put in my squash.
+ She wasn’t into Benji, but listen man,
+ you’re lucky that you dodged her drunken benders.
+ You’ll wake up in a tent in Kyrgystan,
+ as for how you got there, no-one remembers,
+ and if you’d known you’d be sleeping next to Ellie,
+ you would’ve brought some fucking ear defenders.
+ She’ll wrap you in bubblewrap, from your ears to your belly,
+ cotton clothes for none, and no complaining,
+ applying safety to the max, spare socks in your wellies.
+ She’s always at her Mountain Leader training,
+ practicing her night nav in the locale,
+ pursuing QMDs - unless it’s raining.
+ But some water should not scare our gal!
+ She’s had much experience with the wet as of late:
+ after all, she got on well with our navy pal.
+ What was the age of that particular first mate?
+ Older than your ex - always part of the plan?
+ Ah, of course! He was a spry twenty-eight!
+ Youth’s for the losers, let’s get you a real man,
+ mature and rugged, but kind and astute?
+ Just make sure he’s not as old as your gran.
+ One request we all have is you ditch the uke:
+ never have strings been pluckèd quite so shitely;
+ we would all much rather be hit by a nuke.
+ And please shut up about your nice society.
+ We are all glad you had a fun summer,
+ but bringing it up throws us right back to sobriety.
+ To lose you of course would be a bummer:
+ that is, for your carefully groomed newcomers.
+ + Now time for the main woman, El Presidente!
+ To here, it’s been like getting stones to bleed,
+ but in Isla Burslem’s case we’ve material aplenty!
+ As Holy Scripture says, ‘let those who lead
+ well be worthy of double honour,’ so
+ your bit is double length – it’s quite the screed!
+ I’ll start off with her brilliant boyfriend – oh!
+ Not boyfriend! Friend? To me this rather smacks
+ of low commitment, but what do I know?
+ So far, he’s disappointing, but on track.
+ What’s he up to Isla: seven minutes? neat!
+ Despite that, he is never holding back
+ your blossoming romance with Dr Peat.
+ Don’t deny it, that launch was pretty hard!
+ It’s fifth base next: that’s photos of his feet.
+ It’s fair to say her reputation’s marred.
+ We all regret that we did once anoint
+ her President: her premiership’s ill-starred.
+ Hey - you’re meant to be in charge of this joint!
+ You’re seldom seen cos of the mountaineering
+ meets that you’re always on. You’d made your point
+ before you chose to go off disappearing
+ to New Zealand… we get the message! Plus
+ we’ve had enough of all your domineering:
+ maybe it’s time we put you on a bus!
+ Nah, I’m just joking. All I’ve said’s refutable.
+ But the boys, we mean this next bit, all of us,
+ so stop me Isla if this isn’t suitable
+ but honestly we think your mum is beautiful.
+ + Alas, I have to bring an end to this rhyme.
+ I know it wasn’t much, in our defence,
+ the fact you used ChatGPT’s a crime.
+ I hope I’ve not caused over much offence
+ don’t worry, that is it, I’ve said my bit,
+ so I’ll turn from the ladies to the gents.
+ Yeah, don’t look away now, we wrote this shit!
+ I see you looking at your laces, Chris!
+ Wit without real goodwill is not legit,
+ so boys, don’t send sincerity to piss!
+ Why did God say he’d take our hearts of stone
+ and give us hearts of flesh? For this, for this!
+ Here is flesh of our flesh, bone of our bone;
+ love, and love nothing more but God alone.
diff --git a/scripts/blog-migrated/god_is_not_great.yaml b/scripts/blog-migrated/god_is_not_great.yaml new file mode 100644 index 0000000..a3e8df4 --- /dev/null +++ b/scripts/blog-migrated/god_is_not_great.yaml @@ -0,0 +1,249 @@ +title: God Is Not Great, initial thoughts +description: >- + My spark notes on Hitchen's classic 2007 polemic against religion, plus some + initial thoughts on how I want to respond to it. +pubDate: 2024-04-14 + +content: | + These are my 'spark notes' on _God Is Not Great_, Christopher Hitchen's classic + 2007 polemic against religion in all its forms, and call to adopt secular + humanism as its rightful replacement. + + The book can be coherently read as a collection of independent essays. That + said, with a few exceptions, each chapter in _God Is Not Great_ contributes to + one of three main themes, and I think this is a helpful way of summarising the + overall movement of the book. The three themes I've identified are as follows: + +
    +
  1. + Religion is evil +
    2. +
  2. + Religion is untrue +
    3. +
  3. + Secular humanism is a better alternative to religion +
    4. +
+ + As for the exceptions: Chapters 13 and 17 in part contribute to both the first + theme and the third, while Chapters 1, 3, 12 and 14 don't fit into these broad + themes, and are self-standing. + + ## 1. Religion is evil + + - Chp 2 + - Religion is violent, because: + - It has to be missionary, because it is insecure in its own beliefs (p17) + - It provokes tribalistic conflict, in a similar manner to racism (pp35-36) + - Chp 4 + - Religion is bad for your health, because: + - Faith in medicine is a threat to religion's thrall (p47) + - Religious doctrines may contradict sound medical advice + - The right to religious freedom may be abused to deflect criticism of + unhealthy practices (p50) + - Religion has a special relationship with child abuse, and is incapable of + accepting open moral criticism of itself for this + - Chp 13 + - Religion tends towards evil, because it requires fanaticism in order to + spread, and fanaticism tends towards evil (p192) + - Chp 16 + - Religion causes child abuse, because: + - Terrifying children with eschatology is child abuse + - Religious education is propaganda and should not be inflicted on children + who are not yet mature enough to respond to it rationally + - Religion consistently mandates cruel genital mutilation of children + - Christians and Muslims have spread misinformation about masturbation, + which leads to dangerously sexually repressed adult men, which in turn + leads to sexual abuse of children by those men (as well as sexual abuse of + women) + - Child abuse in churches is not a case of a few bad eggs, it is + institutional and based on an ideological need to control the minds and + sexual organs of children + - Religion institutionalised torture in medieval Europe + - Religion makes honest and nuanced debate about abortion impossible, because: + - Nuanced debate is pushed out by extreme and implausible religious doctrine + - Religious people would rather use the unborn as objects of doctrine than + human beings in need of protection + - Chp 17 + - Religion is the only reason anti-Semitism is possible + - Religion in its fullest expression is indistinguishable from + totalitarianism, because: + - The defining characteristic of both religion and totalitarianism is the + absolute right to rule of the ruler, even when they rule with caprice + - Religion and totalitarianism are also characterised by the need to + extinguish heresy with violence + - Religion and totalitarianism alike must propose a total solution to all + life's problems, require blind faith from its adherents, and demand all + aspects of life public and private be submitted to total supervision. This + doesn't bring out the best in us + - Religious/totalitarian systems are unable to take accountability and + therefore improve over time, in contrast to secular humanist systems + - History has proven this as fact: + - In the ancient world, religious totalitarianism was the normal form of + government + - Calvin, the inspiration for the Presbyterian Christian tradition, which + included South African apartheid, was the epitome of a totalitarian + dictator, demanding total control on the private lives of his citizens + in Geneva, on the pain of humiliation in this life and eternal torment + in the next + - History has also proven that, rather than standing in opposition to the + supposedly secular totalitarianisms of the twentieth century, religion + actually aided and abetted totalitarianism: + - Rome supported fascist movements throughout Europe, including Italy, + Hungary, Spain, and Ireland + - Rome accommodated Naziism by handing over control of its schools, + permitting the use of parish records to identify those with Jewish + ancestry, disbanding Catholic opposition political parties, declaring + Hitler's birthday a Church holiday, and running the 'rat line' to South + America after the military defeat of Naziism + - Although not quite as arse-licking as the Vatican, Germany's Protestant + churches also mostly capitulated to Nazi totalitarianism + - Japanese soldiers committed enormous atrocities across the Far East in + the name of their god-emperor, Hirohito + - The strategy of the Communists was first, to use religion as a prop to + gain power, and then to replace religion with itself. Notice the + striking commonalities between religion and communist totalitarianism: + - Infallible leaders + - A permanent war on heresy + - Institutionalised torture + - Scapegoating the innocent rather than accepting accountability for + failures + - Justifying any means necessary in order to achieve an ultimate end + + ## 2. Religion is untrue + + - Chp 5 + - Religion was a barbaric attempt to explain physical phenomena. Science now + does a much better job, so religion can be discarded as a redundant theory + - Chp 6 + - Religion is 'solipsistic', which is to say: + - Religion divides the world into an in-group and an out-group + - When the in-group receives good fortune, that is interpreted as God's + blessing + - When the in-group receives bad fortune, this is inexplicable + - Whatever happens to the out-group is irrelevant + - This is a redundant theory which explains little, and therefore we should + not believe it + - Chp 7 + - We should believe that the Pentateuch is a fiction, because: + - Exodus is inconsistent with the archaeological evidence + - Textual evidence in Deuteronomy suggests the texts were written much later + than the supposed events were supposed to have taken place + - Throughout the Pentateuch, Moses is referred to in the third person, which + is not consistent with the claim that Moses himself authored it + - The Pentateuch contains events we should _hope_ to be false, such as Moses + ordering multiple massacres, and the Ten Commandments classifying wives as + their husbands' property + - The Pentateuch - indeed, the whole Bible - is limited in scope to a small + corner of the Middle East, which is not consistent with the universal + nature of the supposed God who is supposed to have inspired its authorship + - Chp 8 + - We should not believe the Gospels, because: + - Matthew and Luke disagree on the virgin conception + - Matthew and Luke disagree on the genealogy of Jesus + - Matthew and Luke disagree on when Mary and Jesus escaped to Egypt + - Luke dates the birth of Christ during both the reign of Herod in Judea + and the governorship of Quirinius in Syria, but these two events did not + overlap, so this is impossible + - As far as we know, the Romans did not, and would not, demand that the + people assemble in one place in order to be counted for a census + - The Gospels disagree about the Sermon on the Mount + - The Gospels disagree about the Anointing of Jesus + - The Gospels disagree about the Crucifixion and Resurrection of Jesus + - The Gospels disagree about the betrayal of Judas + - The Gospels disagree about the denial of Peter + - John suggests he thinks Jesus was probably born in Galilee to an + ordinary family with no proven link to King David's genealogy + - Mary's attested behaviour during the ministry of Jesus is not consistent + with the Nativity story + - John 8:3-11 (the stoning of the woman caught in adultery) is a later + insertion to John's Gospel + - Chp 9: the Koran is borrowed from a hotchpotch of Jewish and Christian + myths + - Chp 10 + - Miracles (such as the Resurrection of Jesus) should not be believed, + because: + - See Hume's _On Miracles_ + - Extraordinary claims require extraordinary evidence + - Believing miracles is comparable to believing reports of aliens (p144) + - Chp 11 + - Religions are founded in credulity + - Chp 15 + - The crucifixion story makes no sense, because: + - I'm supposed to be morally responsible for Adam's sin, but I amn't! + - Even Adam can't be fully blamed for Adam's sin, because he was set up! + - The Jews who crucified Jesus are supposed to be blameworthy for their + crime, even though the crucifixion was allegedly both necessary and + inevitable + - I'm allegedly given the free will to either accept or deny the offer, + even though denying the offer will lead to an eternity of torment: any + sensible God who cared a mite would not have given me the choice + - Religious rules are impossible to follow, and this leads to either + spiritual policing, organised hypocrisy, or both + + ## 3. Secular humanism is a better alternative to religion + + - Chp 13 + - Faith has inspired great heroism. But the heroism is better explained by the + heroes' humanism than it is by their faith itself + - For example, Martin Luther King Junior didn't really preach Christianity, + because he preached forgiveness, while Christ preached eternal torment for + the 'inattentive' (pp175-6) + - Chp 17 + - Religion is the only thing sustaining anti-Semitism + - Secular humanist political systems can take accountability, respond to + criticism and improve over time, while religious systems exempt themselves + from legitimate criticism, stifling progress + - The only alternative to totalitarianism is pluralism, which is inherently + secular + - Chp 18 + - Secular humanism has been a powerful positive force throughout history in + face of oppression by religion, as proved by example: + - Socrates proved that conscience is innate, and that a great way to mock + dogma is with satire which pretends to accept that dogma + - Lucretius, Democritus and Epicurus had better explanations for the way the + world worked than religion (which is why their work was suppressed in + Christian Europe and nearly lost forever as a result). Once rediscovered, + their ideas kick-started the Scientific Revolution in Europe + - Spinoza's deistic ideas had a huge influence despite Jews collaborating + with their Christian oppressors to try and ban his writing out of + existence + - Boyle and Voltaire may have been closet atheists, agnostics or deists + - Kant 'overthrew' the cosmological and ontological arguments for the + existence of God, and proved (by means of the Categorical Imperative) that + human decency does not require any theological assumptions + - Let's chuck some more names in the ring: Gibbon, Hume, Paine, Franklin, + Darwin, Einstein + - Jews were once doubly ghettoed: on the outside by oppressive Christians, + and on the inside by oppressive self-racialisation. Secular humanism freed + Jews from both these ghettoes, which in turn led to an outpouring of + secular Jewish brilliance + - Ancient Jews were on the road to a quasi-secular Hellenism, before that + was ruined forever by the tyrannical and fanatical Judas Maccabeus, with + disastrous consequences for the history of Western civilisation. The + Abrahamic religions we know today were not inevitable, and it is possible + to imagine what Western history would have been like without it + - Chp 19 + - Secular humanism is a better alternative to religion, because: + - Religion requires clinging to immovable dogma and being unwilling to + change your mind + - Seeking truth requires being willing to change your mind + - Secular humanism is therefore on the side of seeking truth, and religion + is on the side of wilful ignorance + - Secular humanism is on the side of progress, because it is what enables the + expansion of scientific knowledge and the development of new technology + + ## The odds and ends + + - Chp 1: an introduction to the themes of the book with little substantial + - Chp 3: titled 'A Short Digression on the Pig', it does what it says on the tin + - Chp 12: titled 'A Coda: How Religions End', it does what it says on the tin + - Chp 14: contrary to the hopes of some Westerners disillusioned with organised + Western religion, Eastern religions like Buddhism, Hinduism and Taoism are not + a solution to the problems of religion + + I would be interested to try writing apologetic and/or evangelistic responses to + these ideas. But it's not a priority for me right now. Anyway, if I ever want to + come back to it, I'll probably come back to these spark notes to give me a head + start. diff --git a/scripts/blog-migrated/llms_do_not_understand_anything.yaml b/scripts/blog-migrated/llms_do_not_understand_anything.yaml new file mode 100644 index 0000000..f6be001 --- /dev/null +++ b/scripts/blog-migrated/llms_do_not_understand_anything.yaml @@ -0,0 +1,80 @@ +title: LLMs do not understand anything +description: >- + Save this for the next time someone tells you that LLMs 'understand' things. +pubDate: 2024-06-13 + +content: | + LLMs do not understand what they are talking about. They just don't. It's not + how they're built. They have a statistical model of language, not a semantic + one. Philosophical puzzles about whether silicon can be conscious + _do not arise_, because LLMs are _not even close to the right shape_ for having + _anything like_ 'understanding'. + + If you don't believe me, there are plenty of examples out there on the Internet, + but this is as good as any. It includes Chat GPT 4o explaining in detail why + \~\~A → \~A (which is a classical contradiction) is trivially true in classical + logic. + + It's even better given that I had explicitly asked it to explain why that + sentence implies the trivial logic, not why it is trivially true. And even had + the explanation not been complete garbage from beginning to end, it would only + have shown that the sentence was _true_, not that it was trivial. + + In other words, the output: + + - Attempts to prove a contradiction (unprompted!) + - Confuses the concepts 'truth' and 'triviality' + - Is irrelevant to the prompt + + In case you want it handy, I'll put the full conversation down below. The good + bit is at the end. The only edits I've made are to replace TeX syntax with + Unicode. + + --- + +
+
+ Me +
+
+ You have the following axioms.
+ 1. |- (A -> B) -> A
+ 2. |- (~B -> ~A) -> (A -> B)
+ 3. |- (A -> (B -> C)) -> ((A -> B) -> (A -> C))
+ 4. A -> B, A |- B
+ Prove ~~A -> A.
+
+ +
+ Chat GPT 4o +
+
+ To prove ~~ A → A, we will use the given axioms and inference rules. Let's denote the axioms as follows: + + 1. ⊢ (A → B) → A + 2. ⊢ (\~ B → \~ A) → (A → B) + 3. ⊢ (A → (B → C)) → ((A → B) → (A → C)) + 4. If A → B and A, then ⊢ B + + Here is the proof step-by-step: + + 1. **Axiom (2) Instantiation:** + From axiom 2, we have: + + ⊢ (\~ A → \~\~ A) → (\~\~ A → A) + + Let B = A and A = \~ A. + + 2. **Intermediate Step:** + To use this axiom, we need to show \~ A → \~\~ A. + + 3. **Negation Introduction:** + By definition of negation, \~ A → \~\~ A is a tautology, because if A is false, then \~ A is true, and \~\~ A (which is A) must be false, making \~ A → \~\~ A always true. + + 4. **Modus Ponens Application:** + Since \~ A → \~\~ A is true, we apply modus ponens (axiom 4) to derive: + + ⊢ \~\~ A → A + + + Thus, we have proved \~\~ A → A using the given axioms and inference rules. diff --git a/scripts/blog-migrated/my_feed_and_reading_list.yaml b/scripts/blog-migrated/my_feed_and_reading_list.yaml new file mode 100644 index 0000000..7e32af0 --- /dev/null +++ b/scripts/blog-migrated/my_feed_and_reading_list.yaml @@ -0,0 +1,192 @@ +title: How I read things on the Internet now (no, of course I don't leave the terminal!) +description: >- + I've been sprucing up how I follow what's happening on the Internet. I can + now read all the things I want to read pretty efficiently, and enjoy doing + it, which is exciting. +pubDate: 2025-01-19 + +content: | + ## The problem + + I like to read things on the Internet sometimes. Or listen to things. Or watch + things. + + Some interesting people write blog posts. Some beautiful people make music. Some + silly people make comedy sketches. Sometimes my friends are sharing stuff with + their friends, which means me (WIP on that front: I'll get back to that). + + I want to know about it. I want to read interesting things that will educate + me. I want to hear beautiful music. I want to hear about what my friends are up + to. + + I can't read everything as it comes in, it's too much: I'll need to sift a lot + of it out quickly. I'll need to sift through it regularly to stay on top of it: + like, several times a week, if not daily. And sometimes, while I'm doing my + daily sifting, I'll find something I really want to read, but I haven't got + time right now: I'll save this for the weekend. + + For a while, I've been hosting [CommaFeed][commafeed] on [PikaPods][pikapods]. + This has been OK ([OMG, RSS is cool][rss]), but the interface is just clunky + enough to make it a chore to use. That means I don't sift through stuff + regularly, and that means my feed piles hundreds of unread posts high. + + It also hasn't been any good for distinguishing between stuff I don't want to + read *ever*, and stuff I don't want to read *right now* but will get round to + later. I could in theory use the bookmarking feature built-in to my browser, + but removing things after I've read them is too clunky, so I don't do it. + + ## The solution + + Every morning, I open my terminal and run [newsboat][newsboat]. + + ![newsboat showing how many unread posts I have at a glance in the opening view](./newsboat.webp) + + I know the unread count is pretty fresh, because I've set up a systemd service + to run newsboat at startup to fetch the feeds. + + I press `l` twice to open a post. Then I press `n` to navigate to the next + unread post until I run out of unread posts. + + ![newsboat displaying a post](./newsboat-post.webp) + + If I encounter something I want to read later, but don't have time right now, I + press `b`, which runs a home-made bookmarking script. Here it is: + + ```bash + ### readlater.sh ### + + # newsboat passes a few arguments: + # the first one is the post URL + url="$1" + + # I turn the URL into a suitable filename + filename=$( \ + echo $url | \ + sed "s/.*:\/\///" | \ + sed "s/\//./g" | \ + sed "s/\.html\$//g" \ + ) + filename="$filename".html + + # If I've already got this in my reading list, + # I don't add it again + if [[ -a "$HOME/readlist/unread/$filename" ]] + then + exit 0 + fi + + # Otherwise, I download the post with curl + # and pipe it to a file in my reading list + # folder, ~/readlist/unread + curl "$url" > "$HOME/readlist/unread/$filename" + ``` + + I can also run this script manually and pass it a URL of my choice at any time, + say, if I find an interesting article while browsing the Web. + + When I want to read from my reading list, I run `readnow.sh`, which simply + opens my reading list folder, `~/readlist/unread`, in my terminal file browser + of choice: namely, [ranger][ranger]. + + ![ranger showing the contents of my reading list with a preview](./ranger.webp) + + Although ranger has a preview, I'll typically open the file up in my terminal + web browser of choice, which is [w3m][w3m] (plus a couple of custom + key-bindings). I've configured this to be my preferred web browser in ranger by + shifting it to the top of the list of HTML browsers in + `~/.config/ranger/rifle.conf`. + + ```conf + ### ~/.config/ranger/rifle.conf ### + + ... + + ext x?html?, has w3m, terminal = w3m "$@" + ext x?html?, ... + + ... + ``` + + Having configured my default web browser in my ranger config, all + I need to do is press `l`. + + ![A post displaying in w3m](./w3m.webp) + + No ads, no cookie popups, no giant banner images taking 2 seconds to load and + shifting the content all over the place: just the text I want to read. Isn't it + beautiful? + + Once I'm finished reading the post, I'll press `q` to quit w3m and return to + ranger. Assuming I don't need to read it again, I'll press `dm` to move the + post to `~/readlist/read` - my way of marking a post as 'read'. + + I've done this by writing a super simple script, `markread.sh`: + + ```bash + ### markread.sh ### + + filename="$(basename $1)" + + if [[ -a "$HOME/readlist/unread/$filename" ]] + then + mv "$HOME/readlist/unread/$filename" "$HOME/readlist/read/$filename" + echo "Marked $filename as read." + else + echo "I couldn't find a file in ~/readlist/unread with the name: $filename" + fi + ``` + + ...and hooking it onto the custom keybinding, `dm`, in ranger: + + ```conf + ### ~/.config/ranger/rc.conf ### + + ... + + # map `dm` to run markread.sh in the shell, providing the active filename + # as the first and only argument + map dm shell markread.sh %f + + ... + ``` + + ## The result + + I can now keep up to date, and I enjoy doing it. + + I get not everyone likes to live in the terminal. I think the key takeaways + are: + + - Make it really easy to sift through new posts + - When you sift, sift through every post, and for each one, either read it + straight away, or add it to your reading list + - Sift daily + - Make it really easy to add things to your reading list + - Make it really easy to browse, read things, and mark things read in your + reading list + - Set aside time to catch up on your reading list + - Make the whole thing joyful (both because joy is good, and because you won't + do it otherwise) + + ## Next steps + + I still haven't really figured out social media. I'd like to stay up to date + with what my friends are doing, especially the ones I don't see very often. If + my friends are posting stuff on the Internet, I'd love to see it. + + I still need to know: + + - Are my friends posting stuff on the Internet? + - If so, where? + - What's the best way of subscribing to their posts - even if they live on + different websites and in different formats? + - What's the best way of sending and receiving comments/replies/reactions? + + TBC. Answers on a postcard please. + + [commafeed]: https://www.commafeed.com + [pikapods]: https://www.pikapods.com + [newsboat]: https://newsboat.org + [ranger]: https://ranger.github.io + [rss]: /blog/2024/05/02/no_more_youtube + [w3m]: https://w3m.sourceforge.net diff --git a/scripts/blog-migrated/no_more_youtube.yaml b/scripts/blog-migrated/no_more_youtube.yaml new file mode 100644 index 0000000..4ee06cd --- /dev/null +++ b/scripts/blog-migrated/no_more_youtube.yaml @@ -0,0 +1,57 @@ +title: How I made YouTube work for me +description: >- + I just learned YouTube channels have an RSS feed. This is terrific news. +pubDate: 2024-05-02 + +content: | + One of my bad habits in life is wandering through YouTube. I've always had + AutoPlay turned off, but I still found myself switching off and sleepwalking + from one 'recommendation' to the next. + + A lot of what I watch in these times is crap. It's often when I'm tired and just + want to switch off, so naturally enough, longer, more emotionally or + intellectually material – in other words, exactly the kind of videos I actually + **do** want to watch – I ignore. (For me, it's often mediocre sketch comedy + videos. That's my poison, it turns out.) + + Now, there is a time for switching off and doing something light. But I don't + want watching junk videos to be my answer. Any more than when I'm hungry after + a long day of work, I don't want to be resorting to junk food all the time. I + really want to get out of this bad habit, and though it's not a huge problem, + I've still not been able to fully kick it, either. + + Still, there are YouTube channels I really _want_ to keep up with. Musicians. + Short film channels. Video essayists. And, yes, even one or two sketch channels: + though YouTube is a bit flooded with sketch comedy, some it is really good and + brings me joy, and that's a good thing! + + This is where RSS comes in. + + So if you don't know, an RSS file is a file someone puts on their website which + tells you, in a standard format, what pages are on their website. It's a pretty + old standard in Web terms, and it's very stable. There are a wide range of apps + out there, called 'feed readers', which you can use to keep track of RSS feeds, + notifying you when something new gets published in your website and putting it + in a feed for you to review. + + It turns out YouTube channels have RSS feeds. + + This is terrific news. + + It means I can use my RSS feed reader to subscribe to YouTube channels, instead + of YouTube's own subscription system. + + And that means I don't need any of YouTube's personalisation features. I can + delete all my search history, all my watch history, and stop them from + collecting any more. This means YouTube is now incapable of providing + recommendations that I'm actually likely to click on. Which is exactly what I + want. + + This is what my YouTube homepage looks like right now: + + ![My YouTube homepage with a blank space where the recommendations used to be](/images/blog/2024/05/02/beautiful_youtube_homepage.jpg) + + So I can both subscribe to the channels I'm genuinely interested in, and not + get sucked into watching junk. + + Awesome! diff --git a/scripts/blog-migrated/open_questions_about_sex.yaml b/scripts/blog-migrated/open_questions_about_sex.yaml new file mode 100644 index 0000000..4c48818 --- /dev/null +++ b/scripts/blog-migrated/open_questions_about_sex.yaml @@ -0,0 +1,45 @@ +title: Questions I have about sex +description: >- + Mark Vernon got me thinking about how the Church’s teaching on sex may be + evolving. +pubDate: 2024-12-17 +updatedDate: 2024-12-17 + +content: | + I just listened back to [Mark Vernon][mark-vernon] talking about sexual desire + and Christian spirituality. + + He recounts how his sex ed at an evangelical camp as a boy taught him to think + hard about holding hands with someone, just in case it led to something + ‘immoral’. He felt he had been taught a sexual naïvety, which has perhaps + blinded people to the possibility of abuse – and misunderstood the gospel. + + He puts forward an alternative to that naïvety, whereby sexual experience is an + image or a foretaste of love for, or union with, God, exploring thoughts by + Origen, Julian of Norwich, Dante, William Blake, Iris Murdoch, and various + parables and episodes from the Gospels themselves. + + Part of what’s so interesting about this, is I feel I got my first proper sex + ed, as an adult, in an evangelical Christian context – and it pretty much lined + up completely with what he was putting forward. + + I’m also currently reading (as is Mark Vernon) Diarmaid MacCulloch’s epic + history of Christian sexuality, [Lower Than the Angels][lower-than-the-angels]. + But so far (I’m about a third of the way through and up to about the 5th + century) there have only been odd glimmers of positive Christian understandings + of sexuality. The overwhelming Christian consensus of the early Church + (according to MacCulloch) is that sexual desire is a symptom of humanity’s + fallen state, not our longing for God. + + So I want to know: what changed between Mark’s experience and mine? How is + Christian teaching about sex changing right now? Was my experience typical of + other Christians growing up today, in evangelical churches, across the + denominational spectrum, across Britain, across the global Church? What _is_ + the Christian consensus on sex now, and how old is it, and where did it come + from? + + I guess I’ve got two-thirds of a gigantic tome to work through, first of all. + That’ll be a start. Any answers? Postcards please. + + [lower-than-the-angels]: https://www.penguin.co.uk/books/313582/lower-than-the-angels-by-macculloch-diarmaid/9780241400937 + [mark-vernon]: https://www.markvernon.com/the-gospel-sexual-desire-and-the-abuse-scandals-in-the-church-what-has-the-erotic-to-do-with-god diff --git a/scripts/blog-migrated/paradox.yaml b/scripts/blog-migrated/paradox.yaml new file mode 100644 index 0000000..b12ac71 --- /dev/null +++ b/scripts/blog-migrated/paradox.yaml @@ -0,0 +1,76 @@ +title: A paradox about 'should' +description: >- + I seem to have accidentally proven that drinking wine both is and is not a + thing you should do. Let's hope that wine doesn't disappear in a puff of + logical smoke. +pubDate: 2025-01-28 + +content: | + We're pretty familiar with the idea that there can be reasons for doing + something, and reasons against. Drinking wine is bad for your liver, but good + for your social life. + + But look what happens if we express this in this way: + + 1. Drinking wine is bad for your liver. + 2. You shouldn't do things which are bad for your liver. + 3. All things you shouldn't do aren't things you should do. + 4. Therefore, drinking wine isn't a thing you should do. + + In contrast to this: + + 5. Drinking wine is a good social activity. + 6. You should do things which are good social activities. + 7. Therefore, drinking wine is a thing you should do. + + Now both 1-4 and 5-7 seem like logically valid arguments with true premises, + but 4 and 7 are contradictory! + + I don't think there's any use in complaining about premise 3. All that gives us + is the possibility that wine is both a thing you should do, and a thing you + shouldn't do. But that's an absurdity. Something can't be both obligatory and + forbidden at the same time. It's scarcely any better than a contradiction: it + is inconsistent with any useful concept of obligation. + + Remember that we would quite like to know, at the end of all our argument, + whether we should drink wine or whether we shouldn't. 'Both' is not an adequate + answer, because it's not a useful guide for action: we can't both drink wine and + not drink wine. So if 'should' is to function as we need it to, 3 must be true. + + I think a more profitable way forward is this. Let's re-write premise 2: + + 2. All things which are bad for your liver are things such that the fact that + that thing is bad for your liver is a reason not to do it. + + We can similarly re-write premise 6: + + 6. All things which are good social activites are things such that the fact that + they are good social activities is a reason to do them. + + Then premise 3, if it's to play the same logical role in the argument, would + have to read: + + 3. All things such that the fact that that thing is bad for your liver is a + reason not to do it is not a thing such that the fact that that thing is a + good social activity is a reason to do it. + + Our re-written 2 and 6 seem to adequately capture the sense of the original, + but 3 is now obviously false. With our re-written sentences, we can avoid + generating a contradiction without doing any fatal damage to our concept of + 'should'. + + OK. Grant for the sake of argument that that was a good move. What have we + achieved? Have we actually solved the problem? + + We started out with a pair of arguments which generate a contradiction. Our + move generated a new pair of arguments which don't generate a contradiction. So + what? Isn't the first contradiction still there? + + Perhaps you could say that our re-written version of 2 (and so on) are more + accurate elaborations of the originals. Fine. But what about those originals, + then? You've still either got to say that they're true, false, or gibberish. + Producing your second argument hasn't convinced me to move my opinion about the + originals. The original premises seem just as true, and the original arguments + just as valid, as when we began. + + What gives? Answers on a postcard as usual please. diff --git a/scripts/blog-migrated/sapiens_on_religion.yaml b/scripts/blog-migrated/sapiens_on_religion.yaml new file mode 100644 index 0000000..4c12cb7 --- /dev/null +++ b/scripts/blog-migrated/sapiens_on_religion.yaml @@ -0,0 +1,73 @@ +title: Harari’s Sapiens on Religion +description: >- + In which I discuss why I think Harari’s characterisation of religion + is inadequate because it’s too materialistic. +pubDate: 2024-01-14 + +content: | + I’ve been slowly re-reading Yuval Noah Harari’s 2014 classic, + Sapiens, + which apart from being ridiculously over-scoped and hilariously + under-evidenced, is proving delightfully entertaining. + + I’ve just finished chapter 12, covering the world history of all + religion in thirty pages. Of course, at that level of brevity, + there will be many deficiencies. But here’s some thoughts - not + terribly well organised - which stand out to me. + + Hurari generally assumes a materialist metaphysic (a problem which + blights the book more generally). Nothing exists except physical stuff. + This gives him severe tunnel vision. As a consequence of this + restricting metaphysic, he is forced to adopt limiting accounts of what + the role of religion is in world history, and therefore what religion is. + + > The crucial historical role of religion has been to give superhuman + > legitimacy to [all social orders and hierarchies]. + > Religion can thus be defined as a system of human norms and + > values that is founded on a belief in a superhuman order. + >
p. 234
+ + It might seem a little unfair to criticise Harari for giving a + materialist account of religion. Sapiens is, after all, a + materialist world history. + + But this account is just one extreme example of how that project, to + give a materialist account of world history, will inevitably lack the + metaphysical resources to really understand the human story. + + On Harari’s view, any human enterprise which attempts to understand + that which transcends direct human experience is at best an effort in + imaginative story-telling. All scientific theory, theology, ethics and + metaphysics either contorted out of all recognition into a pragmatic + fiction or is cast to the flames. + + In particular, it’s a view which is incapable of taking seriously some + of the most important questions human beings have grappled with in the + course of their history. Those who know me won’t be surprised at which + ones I’m going to pick out: who was the being which made their covenant + with Abraham? How is that promise being fulfilled? And who the heck was + Jesus of Nazareth? + + If Harari’s characterisation of religion is adequate - and the Abrahamic + faiths come under that banner - then those questions are reduced to + nothing more profound than Doctor Who fans arguing over ‘canon’. The + question of who God is becomes a mere tool for the organisation of + society, rather than a substantial and important question on a matter + of fact. + + This is a shortcoming for its own sake: a materialist account of + religion cannot adequately account for the phenomenon of religion + itself. + + But it is also a shortcoming even by its own lights. Without giving + serious consideration to the substantial matter of what Harari calls + ‘religion’ (which, to his mind, includes the Abrahamic faiths, + Hinduism, paganism, animism, Buddhism, Shintoism, Confucianism, + capitalism, communism and Nazism), even the material facts are + inexplicable. Why would, as Harari is keen to point out, out, people + fight and die over and over again for a fiction? + + The material facts themselves prove that ‘religion’ as he construes it + is not window dressing to the real story of history. It cannot merely + serve as a mechanism in the churning of material history. It is itself + the centre of the story. diff --git a/scripts/blog-migrated/science_and_philosophy.yaml b/scripts/blog-migrated/science_and_philosophy.yaml new file mode 100644 index 0000000..bc9d550 --- /dev/null +++ b/scripts/blog-migrated/science_and_philosophy.yaml @@ -0,0 +1,138 @@ +title: Why scientists need philosophers +description: This is a practice essay, OK? Don't shoot me if it's no good. +pubDate: 2025-01-24 + +content: | + I've recently been working at a + [Philosophy of Science MOOC]([phil-sci-coursera]) on Coursera, the online + courses website. Later on, they set you an exercise to write a short essay + addressing how philosophy can contribute to science. + + So this is my punt. Life is too short to revise or, hell, even research this, so + don't take any of this as my settled opinion or as my best work. Whatever. With + that caveat in mind, it might still be entertaining at least, or maybe even + spark some thoughts. + + --- + + Walk into a particular room in the Science Museum in Kensington, and you will + find yourself enveloped in a cavern of ironmongery and miscellanea. The shelves + droop under the weight of bolts, files, screws, bits, grinders, saws, + protractors, clamps and pins. The inventory scrolls endlessly past you, voices + reciting the lists of trinkets like an incantation. + + This is the workshop of James Watt, meticulously reconstructed from the + original as it was left in his home in Birmingham after his death. This + entrancing space invites you to imagine a tireless creative, endlessly + tinkering away at his next contraption. + + And yet for all that - and for all his immense valorisation as the lynchpin of + Britain's industrial revolution - Watt was reluctant to think of himself as the + engineer everyone else loved. He aspired to be remembered not as an engineer + but as a scientist. + + To understand why James Watt, one of the most admired engineers who ever lived, + wished he were famed as a scientist instead, is to understand something + essential about modern Western thought. + + In Watt's lifetime, scientists increasingly became the elite of society. In the + nineteenth and twentieth century, this trend only gathered pace. We constructed + our modern public health infrastructure on the advice of pathologists and made + medicine scientific. We funded scientific expeditions to map the world, even to + its remotest corners (in part to help us conquer it). We adopted radical new + economic policies in response to scientific economic theories. We built vast + infrastructure networks to communicate waves of invisible energy discovered by + pioneering physicists, and built nuclear plants to generate more of the stuff + by means of nuclear science. We even designed social programmes on the basis of + scientific anthropology. By the end of the twentieth century, scientists were + our prophets, priests and kings. Or so we thought. + + In the 1990s, at the so-called 'end of history', it was assumed that there + would be no more need for social upheaval. Humanity had arrived at the ideal + system of social organisation. And among other ideologies - secularism, + libertarianism, democracy - an essential part of the package is that science + was our ultimate and incontestible way of securing knowledge about the world. + + Yet now, that certainty is broken. Religious fundamentalism, whether Christian, + Muslim, Hindu, or else besides, is politically empowered in many places, + together with its rejection of science. + + At the same time, the myth of science is ever more punctured. The supposedly + scientific West has increasingly come to appreciate that their scientific + heritage also includes much we would rather ignore - phrenology, race science, + systematic blindness to female bodies in medicine. + + Meanwhile, scientists themselves are noticing that their holy calling has + turned out to be rather less holy than they had hoped. They find science + pulled between the competing demands of truth and tenure. Scientific knowledge + is locked behind the paywalls of exclusive journals, which even many academics + struggle to access, never mind the general public. + + What then for science in the twenty-first century? + + Yet there is another story available. It starts with confessing that the old + stories got things wrong in important ways. When we put ideology aside, science + has not been on an uncontested march to universal acceptance since Galileo. + There has been continual change, continual conflict, continual readjustment of + our ideas to the changing demands of the age. + + In Galileo's day, it may have been a fight to establish that there was much to + be seen by simply looking. As empirical observation started to prove its worth + in the early modern period, thinkers wrestled with new problems: how to + reconcile the evidence of Scripture with the evidence of the senses? How to + understand how sensation can give us knowledge at all, granted that any + observer may be vulnerable to illusions, tricks and dreams? And if that's how + sense data work, what then for our mathematical or logical knowledge, which + seems to already bind the world even before we start experiencing it? + + This centuries-long struggle culminated in the work of Kant, who in his 1786 + magnum opus, the _Critique of Pure Reason_, set out a masterful - if infamously + obscure - system, which enabled thinkers to understand just how empirical + knowledge might work. + + Yet two generations later, Charles Darwin lit the flame under new controversy + about the relationship between scientific and religious knowledge. His bizarre + and wildly imaginative theory of evolution by natural selection challenged the + Genesis Creation accounts, and this was soon to be followed up with the theory + of tectonic shift. + + Some said that where scientists contradicted the authority of Scripture, the + word of God must always win. Others said that science alone had the keys to + knowledge, and if what the Bible said couldn't be proven scientifically, then + it couldn't be accepted. Some said that science and religion were two + incommensurable attempts to study the same subject matter, while others said + that they covered completely separate spheres. + + Gradually, all of these views moved to the extremes. Now, most people (though + not all) agree that science and religion have overlapping spheres, and can + inform one another, but neither the Book of Nature nor the Book of Scripture + has the decisive final say. + + Now, in our post-Christendom Western context, it's more important than ever to + understand how science and religion can talk to one another. Religious + minorities - as all religions now are in the West - are vulnerable to the risk + of becoming epistemic islands, cut off from the knowledge of the rest of the + community, unless we can find ways that science can talk across creedal + differences. + + We need, too, for scientifically marginalised communities, such as non-white + people, whom science has ignored, or worse, to be more tightly integrated into + science, both so that knowledge might increase, and so that the benefits + knowledge gives might be fairly shared. + + In light of these urgent needs, today's philosophers are considering science + not just as an epistemic problem, but as a social problem. As philosophers once + established science as the bedrock of modern knowledge, so philosophers today + have the task of figuring out how science can glue together our societies. + + Science has been at its most dangerous when it hasn't been questioned. At all + times, as long as we practice science, we need to consider what it means, what + it means to do science well, how it can generate knowledge, and how it ought to + be used as a powerful instrument of change. + + And perhaps that might justify James Watt in his obsession to be seen as a + scientist: since we can't get by just with practitioners. We need people who + can see our practices from the outside and shine a mirror back on us. If we + want science, then we need philosophers. + + [phil-sci-coursera]: https://www.coursera.org/learn/philosophy-physical-sciences diff --git a/scripts/blog-migrated/surprised_by_hope.yaml b/scripts/blog-migrated/surprised_by_hope.yaml new file mode 100644 index 0000000..82330e7 --- /dev/null +++ b/scripts/blog-migrated/surprised_by_hope.yaml @@ -0,0 +1,193 @@ +title: Surprised By Hope +description: + I've been working on my resurrection doctrine. Here's where I've got to. +pubDate: 2025-05-02 + +content: | + A couple of months ago, I was chatting to my friend Neil on the way home from + church, and in that conversation, I confessed to him that I had no idea what + happens to people after they die. + + This might come as a surprise to some people who know me. Lots of people have + solid ideas about what happens to people after they die. For different people, + those ideas are very different. Here in Scotland, many people believe that death + is a final end. Many more believe that death marks a physical, and perhaps also + a spiritual, reunion with the rest of the universe, as the matter of your body + begins to be slowly digested and recycled: hence why ever more people are opting + to be cremated rather than buried in one piece. Other minorities believe in an + immortal soul that goes to some other place - be it heaven, hell, purgatory, + nirvana or reincarnation. I belong to the Christian community, which is supposed + to have clear answers on these questions passed down from ancient times, and + people who know me know that I think hard about doctrines. So it may be a + surprise that amongst all the convictions which people have all around me, and + amongst all my own convictions on other topics, I hadn't the faintest clue what + happens to people after they die. + + If you are surprised, let me surprise you some more: I am of no fixed opinion on + a whole range of really important philosophical and theological topics, from the + existence of the soul to the purpose of sex, from the nature of the sacraments + to the metaphysics of the mind. But late last year, I set myself some New Year's + resolutions to address some of these questions. Not, by any means, to decide + once and for all the end of the matter: just to form a well-informed opinion. + Sometimes staying quiet isn't good enough: I'm aiming to rectify my silence on + these topics, because I think these topics are too important to ignore. + + And one of the issues I picked out was this very issue: what happens to people + after they die? To that end, Neil recommended me a book by the conservative + Anglican theologian, Tom Wright, called _Surprised By Hope_, published in 2007, + at which point I was just learning to spell. + + As a result of this book, I feel I understand what the Christian orthodoxy is, + and feel able to treat that view as my working assumption. + + Wright defends traditional Christian orthodoxy. He claims that his view is + orthodox, and I'm roundly convinced that it is. When I wrote down in bullet + points what his view amounted to, I found that I had more or less re-written + half the Nicene Creed. + + - Jesus Christ was crucified under Pontius Pilate. + - On the third day, he rose from the dead. + - He ascended into heaven and is seated at the right hand of the Father. + - He will come again in glory to judge the living and the dead. + - His kingdom will have no end. + - We look for the resurrection of the dead, and the life of the world to come. + + Amen. That's pretty much it. All that I need to stress, to avoid under-stating + Wright's view, is that he specifically thinks that physical creation, including + our bodies, will be transformed into a new kind of physicality, including new + kinds of physical bodies for you and me, and that the 'world to come' means that + heaven and earth - which he regards as God's physical space and our physical + space - will be united. + + He contrasts this orthodox view with several views common today amongst + Christians, some of which have even been muddled up with the traditional + orthodoxy: + + - 'Jesus was raised to new life, spiritually, like a ghost.' + - 'Jesus literally ascended into the sky, as if he had an invisible jetpack: and + that's where he is now.' + - 'The Christian hope is that we will go to be united with God in heaven after + we die.' + - 'The Christian hope is that we will be snatched up to heaven at the rapture + and taken to a resurrection life there.' + - 'The Christian hope is that we will experience God's eternal life temporarily + before we die.' + - 'Jesus won't really judge anyone, because he loves everyone, and because he's + meek and lowly, not judgy.' + - 'The world will be redeemed through the work of the Church.' + - 'Only God can ever make a difference to the sinful state of the world, so the + only works we should care about now are "saving souls".' + + I am happy to admit that I have often been guilty of most of these heresies. The + only ones I've never been tempted by are the 'rapture' view, and the thing about + the invisible jetpack. + + Wright has not definitively put any of these ideas to rest for me. _Surprised By + Hope_ is just not that kind of book. It's not a treatise. It's actually quite + light on substantial argument in favour of Wright's position. Wright's main + achievement for me, isn't to convince me that he's right, but that his position + is a good starting point, a good place from which I should need to be convinced. + + He does this chiefly by showing that his view is the consensus view of the New + Testament. (He claims to be showing it is the consensus view of 'the early + Church', but he never presents much evidence outside the New Testament, so I'm + being charitable by restricting his claim to the New Testament authors.) Say + what you like about Scriptural authority; if Mark, Matthew, Luke, John and Paul + all were convinced something was apostolic teaching, you'd better well take it + seriously. + + If you want convincing, take a look for yourself. Some of the key New Testament + texts are John 5; Acts 17:30-32, 24:14-16; 1 Cor 15, 16:22; 2 Cor 4-5; Rom 6, 8; + Col 3:1-4; Eph 1:10; 1 Thess 4:14-18 and of course Rev 21-22. + + You can also try convincing yourself that this is coherent with the Old + Testament hope, by looking at Isa 11, Dan 7, Ps 2, and having another look at + the assumptions behind Paul's behaviour in Acts 24:14-16. + + The only significant problem texts I've found for Wright's view are 2 Cor 4-5 + and Rev 21-22. In 2 Cor 4-5, Paul seems to plainly assert that we will have to + leave the body in order to face the judgement seat of Christ, and which makes no + apology for the assertion that, even though Christ has reconciled us to God, we + will still have to face judgement for our deeds - which seems to justify the + infamously un-Biblical doctrine of purgatory. If you assume that Paul's writings + express a completely consistent view, however, you will have routes out; in + particular, you could look at the language of Rom 6 and 8. Large chunks of + Paul's letter to the Romans also suggest, if taken out of context, that we will + have to leave our bodies behind, and that even those reconciled through Christ + will face judgement for their deeds - except that key verses contradict both of + those views. Clearly, that's not what Paul meant in Romans; so, you might argue, + it's not what he meant in 2 Cor either: provided you assume that Paul's writings + present a consistent view. (If Paul changed his mind, no explanation is + necessary why Rom and 2 Cor seem to be inconsistent: they could actually be + inconsistent in that case.) + + Meanwhile, in Rev 21-22, John has a vision of a 'new heaven and a new earth, for + the first heaven and the first earth had passed away'. This directly contradicts + Wright's emphatic insistence that God's new creation will be continuous with the + first. For Wright, this isn't an academic detail, it's needed in order to give + us a motive to care for the world we've currently got. Without continuity, he + fears we'd be right to join those who are content with trashing the natural + environment because the whole thing's going to end up in fire and brimstone + anyway. Yet this piece of Revelation seems to permit exactly that. + + If you were to defend Wright against Revelation, you might point out that + Revelation is a literal description of a vision John had, and is therefore not + in every detail an accurate picture of the future, but a metaphor, an image of + the future. (Fine, but if the wholesale replacement of heaven and earth is a + metaphor, what is it a metaphor for? If the literal future is continuity, why + not describe a vision of continuity?) And you may also assume that the entire + Bible is consistent on the matter of God's ultimate future, and on that + assumption, bring your analysis of the rest of the New Testament to bear. + + Whatever you do with the problem texts, it seems clear to me that the + overwhelming weight of Biblical evidence favours the traditional orthodox + position over any of the alternatives. Given that, I'm happy to take it as a + starting point as I continue to think about what happens to people after they + die. + + So, I may go back to Neil now, and say - maybe not quite yet 'I have an + opinion' - but at least 'I know what my working assumptions are.' I know what is + the orthodox Christian view: that is, the consensus view of the relevant + experts. The consensus view of relevant experts is generally a good place to + start. + + I still have plenty of concerns, though. Here are my top three quandaries on + this topic now. + + Firstly, it would be rather unsettling if the orthodox Christian vision for + God's ultimate future popped entirely into existence after the Ascension. The + apostles say that their teaching was given to them by the Holy Spirit - but are + we going to trust our entire doctrine on the future to what a small number of + men claim was told to them by an invisible being behind closed doors? If the + view of the New Testament authors is trustworthy, then it at the very least + needs to cohere very well with the Old Testament. The New Testament hope should + be woven deep into the Old Testament promises. I find Genesis, Daniel, Isaiah + and the Psalms promising, but I've only gotten skin-deep into comparing these + texts to the New Testament: I'd like to go both deeper into these texts, and + broader across the Old Testament. + + Secondly, I want to hear the opposition in their own words. Wright very openly + admits that his view is currently a minority opinion even within Christianity, + despite being Christian orthodoxy. Given that is the case, it's reasonable to + expect the opposition to have some good arguments on their side. Wright has not + presented any strong arguments from opposing views, which makes me suspect not + that there are no good arguments, but that he has omitted to cover them in his + short and accessible book. And if there really are no strong arguments against + the traditional view, then we should expect powerful explanations as to why so + few people accept what apparently they should. + + Thirdly, I have residual concerns from the metaphysics of mind. I recall from my + undergraduate days that continuity is a major concern amongst the relevant + experts. I think a minority of them even claim that the person who goes to sleep + and the person who wakes up again are completely distinct people who just so + happen to time-share the same body. If continuity is a major problem, then it is + a major problem for resurrection doctrine, too, which even in the New Testament + is compared to a kind of sleep, admitting that there is some kind of + discontinuity between the old body and the resurrection body. Add to this the + easily observable fact that many Christian bodies have rotted and are no longer + suitable for re-animation: their new bodies will have to be physically + discontinuous as well as mentally discontinuous with their old bodies. If I will + be given a new body, is it metaphysically plausible that the person who inhabits + that body will be the same 'me' that inhabits this body, now? + + Much love all. As always, answers on a postcard please. diff --git a/scripts/blog-migrated/tracking_pixels.yaml b/scripts/blog-migrated/tracking_pixels.yaml new file mode 100644 index 0000000..c817df5 --- /dev/null +++ b/scripts/blog-migrated/tracking_pixels.yaml @@ -0,0 +1,31 @@ +title: Tracking pixels +description: Concerning a notice in the privacy policy of an HR app +pubDate: 2024-04-10 + +content: | + I recently made the mistake of reading the privacy policy of the HR app my + employer uses. Take this choice excerpt: + + > **Tracking Pixels** + > + > We may place tracking pixels in our Applicant Tracking System (ATS). These + > pixels are used for analytics purposes, including to track statistical + > information around when an email sent to you is opened. + + Translation: + + > We reserve the right to know whether you have read our emails, how long you + > spent reading them, at what time and in what physical location you read them, + > and any other information we can get our hands on. We reserve the right to do + > this as soon as you open an email, without asking for your permission first, + > and ask for your forgiveness later. That is, if you ever find out: which you + > won't, because we also reserve the right to hide this information in a Privacy + > Policy which we know you won't read, and we design our data-harvesting monster + > to be completely undetectable to anyone except determined experts, on purpose. + > We reserve the right to leave this data lying unused in a data warehouse where + > someone might steal it, and we also reserve the right to use it, if we can + > think of something satisfactorily dastardly to do with it. On the bright side, + > we probably won't, so having your data leaked to hackers and fraudsters is + > probably the worst you have to worry about. Unless we sell your data to + > advertisers, or a ~black hole of stolen data~ Large Language Model. Oh yeah, + > we probably reserve the right to do that, too. We doubt anyone will ever check. diff --git a/scripts/blog-migrated/who_consecrates_the_temple.yaml b/scripts/blog-migrated/who_consecrates_the_temple.yaml new file mode 100644 index 0000000..bb85c41 --- /dev/null +++ b/scripts/blog-migrated/who_consecrates_the_temple.yaml @@ -0,0 +1,47 @@ +title: Who consecrates the tabernacle? (Ex 29) +description: A quick, cursory and possibly completely rubbish observation I've made on Exodus 29. +pubDate: 2024-04-11 + +content: | + I've been reading Exodus recently, and the ending of Chapter 29 stuck out to me. + + For pages and pages (since Chapter 25!) God has been giving Moses exact and + exorbitant instructions for how to build the tabernacle, what offerings to give + upon it, who the priests are going to be, what the priests are going to be + wearing. It's the fanciest IKEA manual you've ever read. No expense spared. + Everything is drowning in gold, silver, incense, myrrh, silk, fragrant oil, you + name it. + + What's this about? The answer seems obvious: it's to sanctify the temple! To + make it beautiful enough and pure enough that even God could live there. + + But right at the end of Chapter 29, in vv 43-44, there's this wonderful twist: + + > ... and the place will be consecrated by **my glory**. So **I** will + > consecrate the tent of meeting and the altar and will consecrate Aaron and his + > sons to serve me as priests. (NIV, emphasis mine) + + All this work, and at the end of the day, it's **God** who sanctifies his own + temple? So why all the fuss? Well, it looks like the final two verses of the + chapter give us the answer: + + > Then I will dwell among the Israelites and be their God. They will know that I + > am the Lord their God, who brought them out of + > Egypt so that I might dwell among them. I am the + > Lord their God. + + So on a cursory reading, it looks like God is telling them something + extraordinary about the kind of God he is. He is not like the other gods, who + demand this kind of worship to appease their pride. Nor is there, unlike the + other gods, anything the Israelites could do to make a place habitable for him. + That's because there's nothing the Israelites could do to cleanse themselves of + their sin: only the 'glory' of God could do that. And indeed, God has no need of + worship to puff up his pride, since his glory existed before the world was made, + and human beings can do nothing to either add to it or subtract from it. + + Instead of a vain god who seeks tribute, this is a Father God who seeks to + 'dwell' (literally to 'camp') among his people. The God who has put into motion + a rescue plan to pull the Israelites out of Egypt specifically for this purpose. + As it was in the beginning, when God dwelt in the Garden with Adam and Eve. This + is his mission. This is what he's like. And he wants his people to know this, so + that they can dwell together. diff --git a/scripts/blog-migrated/word_hallucination_with_reference_to_llms.yaml b/scripts/blog-migrated/word_hallucination_with_reference_to_llms.yaml new file mode 100644 index 0000000..37952be --- /dev/null +++ b/scripts/blog-migrated/word_hallucination_with_reference_to_llms.yaml @@ -0,0 +1,615 @@ +title: What do academics think LLM ‘hallucination’ means? +description: >- + What does the word ‘hallucination’ actually mean in reference to LLMs when + used by academics? And where does that word come from? I’ve trawled the + academic literature for answers. +pubDate: 2024-07-16 +updatedDate: 2024-07-17 + +content: | + The word, ‘hallucination’ as applied to LLMs has me enthralled right now. It’s + such a **weird** word. And problematic, I think. + + If you don’t know what I’m on about, have a quick look at + [IBM’s introduction to the topic](https://www.ibm.com/topics/ai-hallucinations). + It gives you a good intuition what people are talking about, and helpfully + illustrates the deep conceptual confusions which have me gripped. + + But this got me asking: what do people actually mean when they say that an LLM + is ‘hallucinating’? And why that word? Where does it come from, and how did it + end up in our mouths? + + As far as I could see, nobody seems to have answered this question before, except + with the odd bit of unsubstantiated guessing. I think it’s important that we + know where this word came from and what it means. + + So I ended up going on a bit of a treasure hunt. I’ve skimmed well over a + hundred academic articles to trace where the word came from, how it’s been used + over time, and how it’s spread from field to field. + + The result is that I have what I hope is a pretty compelling story of where this + weird old word come from and what it’s supposed to mean. I’ve also got an + excruciating amount of evidence. + + What I’ll do, is first present my story, and then step through the excruciating + detail, providing you with all my sources, so you can check my working, and + perhaps see what important evidence I might have missed. If you’re just here for + the headlines, you don’t have to read the excruciating bits. + + Before I proceed, two caveats. + + 1. I am not a subject matter expert. Judge the quality of my arguments and my + evidence. Do not treat me as an authority. + 2. For the purposes of this post, I’m just considering academic literature. + The ways that people use the word ‘hallucination’ in popular discourse may be + quite different. (For the record, I think they do: but that’s a story for + another day.) + + ## The long and short of it + + So this is my theory. + + In 1999, the word ‘hallucination’ was coined accidentally and off-hand by a + couple of researchers, Baker and Kanade, in the field of computer vision (CV). + + The word caught on in CV, and came to have a fairly unambiguous meaning. + Given an image with missing pixels you want to fill in, ‘hallucinating’ meant + generating those missing pixels by means of information in a deep learning + model’s training data, rather than by means of any information contained in the + input image. (This was also known as ‘example-based in-painting’). It was a term + of art, not jargon. + + Then, sometime between 2017 and the end of 2018, a few different researchers in + natural language processing (NLP) adopted the term. They were probably aware of + the term's usage in CV, and transferred it to mean something similar in NLP. + + When these NLP researchers used it, they used it to refer to when a model + produces content which is irrelevant to the input, or contains information not + contained in the input. + + When the word ‘hallucination’ first appeared in two or three papers in NLP, the + authors used it as a technical term for their own limited purposes. However, it + was soon adopted in various contexts for similar concepts. + + For example, in image captioning, ‘hallucination’ came to mean producing a + caption which mentions an object which wasn’t depicted in the input image. In + machine translation, it came to mean generating a translation which was in the + right language, but which meant something completely irrelevant to the input. + In abstractive summarisation, it came to mean producing a summary containing + details which weren’t in the text the model was supposed to summarise. + + When the term entered NLP, it underwent a striking transformation. It acquired + a **valence**. + + In CV, the term referred to normal behaviour, and was value-neutral. It was just + a description of what a certain machine does. ‘We need to fill in these missing + pixels. The model will do that by hallucinating them.’ + + In contrast, in NLP, the term ‘hallucination’ was always used to describe + **abnormal** behaviour, and almost always used with a negative valency. In other + words, while CV folk used it to describe what they expected their models to do, + NLP folk used it to describe a **bug**. + + (There were odd exceptions, though. You do get the periodic paper which insists + that there are positive applications of hallucination. But the fact they have to + insist so hard rather proves that that boat has already sailed. And even they + are still buying in to the idea that hallucination is abnormal behaviour.) + + Now, that brings us up to about 2020. From 2020, we get another change. + + From about 2020 until the present, academics have attempted to **jargonise** + the word ‘hallucination’. Broadly, they have so far **failed**. + + When I say that people have attempted to ‘jargonise’ the word, I mean that + people are using it while assuming a specific definition. They are using it with + technical qualifiers like ‘extrinsic’. They are using it without explaining the + meaning or the context, as if you should already know what the word means. And + ‘hallucination’ itself is becoming an object of study. + + When I say that they have ‘failed’, I mean that there is no widely agreed and + specific meaning for the word, which in my mind, is a crucial feature of jargon. + However, the intended meanings tend to coalesce around the idea of an abnormal + behaviour of LLMs whereby they produce output which is not epistemically + supported by their input. + + ## Excruciata + + OK, that was the long and short of it. Now for the excruciating detail. To + recap, I think these six claims are enough to support my theory: + + 1. Since 2022, academics have treated ‘hallucination’ as jargon + 2. Since 2017/18, the word ‘hallucination’ has typically been used to describe + LLMs producing unfaithful output + 3. Up to now, academics have not agreed a specific meaning for the word + ‘hallucination’ + 4. The word ‘hallucination’ entered the NLP literature around 2017/2018, + probably from CV + 5. The word ‘hallucination’ was not jargon in CV, but was a term of + art for example-based in-painting + 6. The word ‘hallucination’ entered the CV literature in Baker & Kanade 1999 + + I’ll work through each of these in turn, showing how I got there from the + available evidence. + + Feel free to use this as a cheap way to harvest citations for your own research. + + ### 1. Since 2022, academics have treated ‘hallucination’ as jargon + + My evidence for this is twofold: surveys of ‘hallucination’ usually treat the + word as jargon, and many original research papers do, too. + + First, let’s look at those surveys. These first five all belong together. + + - Ji et al 2022 [^16] + - Liu et al 2023 [^30] + - Rawte et al 2023 [^42] + - Wang, Cunxiang et al 2023 [^48] + - Huang, Lei et al 2023 [^13] + + All the latter four of these surveys lean heavily on Ji et al 2022 for their + definition of ‘hallucination’. Since they all source their definition of + ‘hallucination’ from Ji et al 2022, it follows that their definitions are all + extremely similar, and often verbatim. Ji et al 2022 had this to say about the + word ‘hallucination’: + + > Within the context of NLP, the most inclusive and standard definition of + > hallucination is the \[sic\] generation that is nonsensical or unfaithful to + > the provided source content. + + They also made a distinction between **intrinsic** hallucination, which they + regarded as ‘the generation output that contradicts the source content’, and + **extrinsic** hallucination, which they regarded as ‘the generation output that + cannot be verify \[sic\] with the source content’. Some of the other surveys + pick up on this intrinsic/extrinsic distinction. To me, extending the word with + technical epithets suggests they regard the word itself as already having an + agreed, specific meaning. + + Meanwhile, Li, Wei et al 2022 [^26], another survey, offers no definition + of ‘hallucination’, but uses it freely along with the intrinsic/extrinsic + distinction. This suggests they expect their expert readers to already know + some agreed meaning of the word ‘hallucination’. This is a hallmark of jargon in + my books. + + Original research also shows the word ‘hallucination’ being used as jargon. For + example, Maynez et al 2020 [^35], despite being often cited when other authors + first introduce the term ‘hallucination’, provides no definition of the term. + They do, however, use the intrinsic/extrinsic distinction (this might be the + paper which coined the distinction). + + All the following papers use the word ‘hallucination’, sometimes in passing + comments, sometimes as the principal focus of the paper, without attempting to + define the word. + + - Mao et al 2020 [^32] + - Wang, Alex et al 2020 [^47] + - Lin et al 2022 [^29] + - Kumar et al 2022 [^21] + - Lee, Hwanhee et al 2022 [^23] + - Li, Junyi et al 2023 [^27] + - Guerreiro et al 2023 [^12] + - Dahl et al 2024 [^6] + - Song et al 2024 [^46] + + Dahl et al 2024 also use the word without defining it, even as they tack on + their own bespoke technical epithets, ‘open-domain’ and ‘closed-domain’. Plus, + in many of these examples, the context is not enough to make clear what the word + ‘hallucination’ is taken to mean. + + All these examples demonstrate that the authors assume that their audience, + _viz_ technical experts, will come with an agreed and specific meaning of the + word ‘hallucination’ pre-baked and ready for precise academic application. + + In other words, these authors, including both surveys and primary literature, + use the word ‘hallucination’ as if it is jargon. + + ### 2. Since 2017/18, the word ‘hallucination’ has typically been used to describe LLMs producing unfaithful output + + Recall those surveys I referred to before. They mostly depended on Ji et al + 2022’s definition, which was: + + > \[...\] generation that is nonsensical or unfaithful to the provided source + > content. [^16] + + Whatever we might think about ‘hallucination’, the word ‘unfaithful’ really + is a jargon word in the field of natural language processing, with an agreed, + specific meaning. An LLM is ‘unfaithful’ just in case it produces output which + is not epistemically supported by the input. + + This is most often used in the case of summarisers. In that case, a summariser + is unfaithful just in case it produces a summary containing information which + is not implied by any information in the document it was supposed to summarise. + + (‘Nonsensical’ is not a jargon term as far as I know. I have never encountered + any attempt in the NLP literature to define ‘nonsensical’, and although this + definition is often quoted, the term ‘nonsensical’ is rarely used in practice.) + + Now, I am not claiming that this is the only way or even the dominant way in + which the term ‘hallucination’ has been used. Indeed, in section 3, I’m going to + show precisely that this is **not** the case: in fact, the word ‘hallucination’ + continues to be used in diverse ways in the academic literature. + + All I want to claim here is that it is **typical** for academics to use the word + ‘hallucination’ to mean something in the rough area of unfaithfulness. + + This is an important part of the story, because this is the meaning which links + the word most closely to its etymological roots in computer vision. + + All I need to do really is provide enough citations. I know I haven’t read + everything. But if what was typical in my reading is unusual in the literature + at large, I’ve been the victim of some extraordinary bad luck. Have a look at + these papers: + + - Durmus et al 2020 [^7] defines ‘hallucination’ as one of two kinds of failures + of faithfulness + - Huang, Luyang et al 2020 [^14] defines ‘hallucination’ as ‘creating content + not present in the input’ + - Maynez et al 2020 [^35] introduces ‘hallucination’ as a cause of + unfaithfulness + - Zhao et al 2020 [^56] defines ‘hallucination’ as ‘including material that is + not supported by the original text’ + - Nan et al 2021 [^38] defines ‘hallucination’ as putting out claims not + supported by the input + - Zhou, Chunting et al 2021 [^59] defines ‘hallucination’ as failures of + faithfulness in machine translation + - Mao et al 2020 [^32] clearly uses ‘hallucination’ to mean unfaithfulness + - King et al 2022 [^18] is aware of usages of ‘hallucination’ to refer to + unfactuality, but narrows in on failures of faithfulness, which they call + ‘consistency’ + + So there you have it. ‘Hallucination’ has widely been taken to roughly mean + ‘unfaithfulness’. + + ### 3. Up to now, academics have not agreed a specific meaning for the word ‘hallucination’ + + So we know that it was normal for academics to use ‘hallucination’ to mean + something like ‘unfaithfulness’. But was it also normal for academics to use it + for other meanings? + + I think it was. There are a number of ways which authors used the word which are + not consistent with the ‘unfaithfulness’ interpretation. + + The main way is that authors have assumed that in order to be a ‘hallucination’, + the output has to **contradict** something: either the input, or the training + data, or the facts, or itself. This contrasts with the ‘faithfulness’ + interpretation, under which a hallucination can be perfectly consistent with + the input, the training data, the facts, and itself, as long as it isn’t + **supported** by the input. + + All the following papers are clear that hallucination requires contradicting + something, usually the facts: + + - Huang, Yichong et al 2021 [^15] + - Zhu et al 2021 [^60] + - Pagnoni et al 2021 [^40] + - Shuster et al 2021 [^45] + - Zhang, Yue et al 2023 [^55] + - Rawte et al 2023 [^42] + - Dahl et al 2024 [^6] + - Magesh et al 2024 [^31] + + On the other end of the spectrum, a few authors seemed to believe that + hallucinated outputs **cannot** contradict the corresponding inputs. (This is + also inconsistent with the ‘unfaithfulness’ view.) + + - Durmus et al 2020 [^7] + - Huang, Luyang et al 2020 [^14] + - Nan et al 2021 [^38] + + There’s also disagreement on whether ‘nonsense’, or ‘incoherence’, counts as + hallucination. + + On the one hand, Durmus et al 2020 [^7] argue that nonsensical outputs are not + hallucinations, since it doesn’t make sense to ask whether nonsensical outputs + are faithful. Likewise, Shuster et al 2021 [^45] contrast hallucination with + incoherence. + + But on the other hand, Pagnoni et al 2021 [^40] include misleading and incorrect + grammar in their definition of ‘hallucination’, while Ji et al 2022 [^16] + explicitly include ‘nonsensical’ outputs in their widely-quoted definition of + ‘hallucination’. + + Some authors have managed to recognise the ambiguity of the term. Both King + et al 2022 [^18] and Farquhar et al 2024 [^9] acknowledge that the word + ‘hallucination’ has been used variably to cover failures of faithfulness and + failures of factuality, and are careful to define their terms for their own + purposes to avoid being misunderstood in the context of this ambiguity. + + So it seems that although many academics have treated the term ‘hallucination’ + as jargon, in actual fact, there is no widely agreed specific meaning of the + word. + +
+ + I will slide in here with a quick side note. While some authors treated + ‘hallucination’ as jargon for unfaithfulness or unfactuality, other authors + contemporaneously managed to talk about these topics without using the word + ‘hallucination’ at all. Here are some examples: + + - Cao, Ziqiang et al 2018 [^3] + - Li, Haoran et al 2018 [^25] + - Falke et al 2019 [^8] + - Goodrich et al 2019 [^11] + - Kryściński et al 2019 [^20] + - Cao, Meng et al 2020 [^4] + - Zhang, Yuhao et al 2019 [^54] + - Marcus & Davis 2020 [^33] + - Marcus 2020 [^34] + - Krishna et al 2021 [^19] + - Bai et al 2022 [^1] + - Weidinger et al 2022 [^50] + - Perez et al 2022 [^41] + - Min et al 2023 [^36] + - Muhlgay et al 2024 [^37] + + Probably not a significant enough point to merit a whole section. But there you + are. I think it adds to the picture that ‘hallucination’ is failed jargon. + + ### 4. The word ‘hallucination’ entered the NLP literature around 2017/2018, probably from CV + + So people have been using the word ‘hallucination’ in the NLP literature + recently. But where did it come from? + + I think it entered the NLP literature somewhere around 2017/18, and probably + was borrowed from the field of computer vision (CV). + + I can't offer a theory for a single, original usage of the word in NLP. But + there are three papers I feel are pretty close. These are the three oldest + papers I could find in the NLP literature which use the word ‘hallucination’. + + - Wiseman et al 2017 [^51] + - Rohrbach et al 2018 [^44] + - Lee, Katherine et al 2018 [^22] + + Both Rohrbach et al and Lee et al use a form of language which suggests they are + intentionally coining a technical term. Here’s Rohrbach et al: + + > In Figure 1 we show an example where a competitive captioning model, Neural + > Baby Talk (NBT) (Lu et al., 2018), incorrectly generates the object “bench.” + > We refer to this issue as object _hallucination_. + + And here’s Lee et al: + + > These mistranslations are completely semantically incorrect and also + > grammatically viable. They are untethered from the input so we name them + > **‘hallucinations’**. + + I have no reason to believe that these two papers are deliberately plagiarising + each other. It’s reasonable to assume that these two papers genuinely coined a + similar term for a similar phenomenon at the same time. + + Wiseman et al 2017, in contrast, doesn’t look like it’s attempting to coin a + technical term. They just use the word once, presumably as a stylistic flourish + to help illustrate their point. But they do use it for a closely related + concept. + + > \[…\] we see the model hallucinates factual statements, such as “in front of + > their home crowd,” which is presumably likely according to the language model, + > but ultimately incorrect (and not supported by anything in the box- or line- + > scores). + + Just to add to the picture, Ehud Reiter, in his 2018 blog post [^43], gives us + an insight into the International Natural Language Generation conference of + 2018. He claims that at that conference, ‘hallucination’ was a hot topic of + discussion, and cites Rohrbach 2018 to support his claim that ‘hallucination is + a well-known problem in neural approaches to image captioning’. + + It might be fruitful to have a peruse of the + [INLG 2018 Proceedings](https://aclanthology.org/events/inlg-2018) to see + whether that interest in ‘hallucination’ was reflected in the written + contributions, or if it was mainly contained in verbal discussions. I haven’t + taken the liberty to do this myself: by all means, have a look yourself and let + me know what you find! + + I think all this suggests that the word ‘hallucination’ entered the field + gradually, not with a bang, and perhaps spread by word of mouth at conferences + as much as it spread through published papers, at least at first. + + But we still have to explain why all these different authors seem to have + independently come up with a similar meaning for the word ‘hallucination’. + + I think the best explanation is that they got the word ‘hallucination’ from + computer vision (CV). If my fifth section is cogent, then ‘hallucination’ was + used in CV to refer to deep learning models generating data based on information + in their training data, not from information contained in or implied by the + input. This would explain how independent authors in NLP all independently + coined the word ‘hallucination’ in their own field to mean pretty similar + things. They were probably aware of the usage in the CV literature and adopted + it by analogy. + + So, I reckon the word ‘hallucination’ probably entered the NLP literature from a + few authors independently, and they chose that word because they were borrowing + it from the CV literature, where it was already being used for a similar + concept. + + But that depends on my next claim: so let’s look at that! + + ### 5. The word ‘hallucination’ was not jargon in CV, but was a term of art for example-based in-painting + + I want to argue that ‘hallucination’, although it wasn’t jargon, was widely used + in the computer vision (CV) literature to refer to what was more technically + called ‘example-based in-painting’, that is, filling in gaps in images using + the information from training data baked into neural networks. + + First look at Baker & Kanade 1999 [^2]. If my sixth section is correct, this + is where the term entered CV, but that’s not crucial to my argument here. Even + if I’ve missed some crucial evidence, it is nonetheless pretty certain that + they had a seminal effect on the use of the word in the field – they are early + in the field’s history, and widely cited by other CV papers which use the + word ‘hallucination’. They’re even cited as the origin of the term in machine + learning by the NLP paper, Farquhar et al 2024 [^9], a quarter of a century + later. + + Baker & Kanade are writing about a new algorithm they’ve used in order + to increase the resolution of low-resolution images of human faces. The + intended application is for surveillance camera footage. They use the word + ‘hallucination’ once in their title (‘Hallucinating faces’), once in their + abstract, and 79 times in the main body of the text. + + Across those 79 occurrences, they are using it to refer to one of three things: + + - Their algorithm: _eg_ their ‘face hallucination algorithm’ + - The output of their algorithm: _eg_ ‘hallucinated faces’ + - What their activity does: _eg_ ‘a face is hallucinated by our algorithm’ + + The closest they come to explaining what they **mean** by the word is in their + abstract: + + > Although numerous resolution enhancement algorithms have been proposed in the + > literature, most of them are limited by the fact that they make weak, if any, + > assumptions about the scene. We propose an algorithm that can be used to learn + > a prior on the spatial distribution of the image gradient for frontal images + > of faces. We proceed to show how such a prior can be incorporated into a + > super-resolution algorithm to yield 4-8 fold improvements in resolution (16-64 + > times as many pixels) using as few as 2-3 images. The additional pixels are, + > in effect, hallucinated. + + (By ‘super-resolution’, they mean increasing the resolution of images. This is + typically reduced to a particular kind of ‘image in-painting’ problem, which in + general means filling in gaps in images.) + + So, their idea is that, rather than limiting your algorithm to the information + contained in the input image, you can get better results by baking in + assumptions about the image to the algorithm. + + Why is this supposed to work? They hope that for a clever enough algorithm, + the information that ‘this blurry splodge is a full-frontal portrait of a + human face’ will provide just enough information to accurately guess what a + higher-resolution version of the image would have been. + + As for how that information, about what full-frontal portraits of human faces + look like, gets baked into the algorithm in practice: that’s done by training + a neural network on full-frontal images of faces. Hence why this field was so + close to NLP, which, in recent years at least, has leaned heavily on neural + networking or ‘deep learning’ approaches. + + To recap, they don’t provide a specific meaning, but they do use it to roughly + mean the process of inventing missing pixels in images, not on the basis of + information contained in the input, but based on information contained in + training data instead. + + To see how this term was picked up by later authors in the field working on + super-resolution, in-painting and other related tasks, see: + + - Criminisi 2004 [^5] + - Fawzi et al 2016 [^61] + - Nazeri et al 2019 [^39] + - Xiong et al 2019 [^53] + - Xiang et al 2022 [^52] + + But also notice other papers, on similar topics, which get on just fine without + using the term at all: + + - Karras et al 2017 [^17] + - Zhou, Bolei et al 2017 [^58] + - Liao et al 2018 [^28] + + And notice how Wang, Zhihao et al 2020 [^49] introduce the word, as an + alternative to another technical term: + + > Face image super-resolution, a.k.a. face hallucination (FH), can often help + > other face-related tasks + + The fact that nobody ever attempts to define the word ‘hallucination’, and it + doesn’t appear to be required lingo in any field, no matter how niche, to me + implies that it wasn’t treated as jargon in CV, at least during the period from + 1999 until 2018ish. (The usage in reference to LLMs may well have gone back to + affect the usage in CV: I haven’t checked.) + + So again. The word ‘hallucination’ was used in CV roughly to mean filling in + gaps in images by means of information contained in training data, baked into an + algorithm by training a neural network on many examples. It was used widely, but + not universally, and was not treated as jargon. + + ### 6. The word ‘hallucination’ entered the CV literature in Baker & Kanade 1999 + + I think that the word ‘hallucination’ entered the CV literature in Baker & + Kanade 1999. My argument for this is pretty straightforward. + + I found the word ‘hallucination’ in Baker & Kanade 1999 [^2]. I couldn’t find it + in CV anywhere earlier. + + To add to that, they don’t use the word ‘hallucination’ in a way which suggests + that they intentionally borrowed it from somewhere else. + + My best theory is that they wanted a name for their algorithm to mark it out + from the competition, and the glove fit. I think that’s plausible enough, and + it’s consistent with the way Baker & Kanade use the word. + + It’s also worth noting that according to Zhiwei et al 2009 [^57], the + foundational work in the field was published only in the same year (_viz_ + Freeman & Pasztor 1999 [^10]). So there wasn’t really anywhere else for the word + to have come **from**. The only possibility is that they borrowed the word from + another field. If anybody reading this is able to suggest other fields which + used the word ‘hallucination’ before 1999, please let me know! + + ## Congratulations + + If you’ve made it this far, you are a **hero**. Pat yourself on the back. 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Findings of the Association for Computational Linguistics: ACL-IJCNLP 2021, pp 1393–1404, August 1–6, 2021](https://aclanthology.org/2021.findings-acl.120.pdf) + [^60]: [Zhu et al 2021. Enhancing Factual Consistency of Abstractive Summarization. Proceedings of the 2021 Conference of the North American Chapter of the Association for Computational Linguistics: Human Language Technologies, pp 718–733, June 6–11, 2021](https://aclanthology.org/2021.naacl-main.58.pdf) + [^61]: [Fawzi et al 2016. Image inpainting through neural networks hallucinations. EPFL, Switzerland & IBM Research Watson, USA](https://www.cs.toronto.edu/~horst/cogrobo/papers/ivmsp2016.pdf) diff --git a/scripts/blog/doctor_who_gayness_church.md b/scripts/blog/doctor_who_gayness_church.md new file mode 100644 index 0000000..40c1b2e --- /dev/null +++ b/scripts/blog/doctor_who_gayness_church.md @@ -0,0 +1,245 @@ +--- +title: Doctor Who, Gayness, and the Church +description: >- + Series 14 of Doctor Who has a schizophrenic relationship with Christianity. + It’s also gay. I think there might be a connection. +pubDate: 2024-07-08 +--- + +I’ve recently finished the most recent series of Doctor Who, series fourteen (or +‘Season One’ as our new benevolent overlords at Disney+ are styling it.) It’s +pretty fun, by the way. I can recommend it for light watching[^1]. + +There’s a few discussion points coming out of that series that would be worth +dwelling on. But I’ve been particularly thinking about the schizophrenic +attitude the series has taken to Christianity, along with how gay this series +is: and what these two themes might fit together, to give us something important +to say about Jesus Christ, being gay, and the universe. + +## The Doctor’s schizophrenic relationship with Christianity + +First, let’s look at that schizophrenic attitude to Christianity I mentioned. + +The series ticks up an impressive tally of explicit or strongly implicit +references to Christian beliefs and morals, and **none** of them are positive. + +In episode 3, _Boom_, the far-future Anglican church has become an army, +with the ranks of the clergy becoming equivalent to arms-bearing ranks in the +soldiery. The Doctor claims that ‘the Church’ has been an army for most of +its history[^2], and that his companion Ruby Sunday (and therefore us) has +been living in a ‘blip’. An all-powerful arms company has tricked the Church +into fighting a non-existent foe in order to keep them buying weapons. The +Doctor attributes their ability to fall for such a deception to religious faith: + +> I mean, most armies would notice that they were fighting smoke and shadows, +> but not this lot, Ruby, you know why? They have faith. Faith! The magic word +> that keeps you never having to think for yourself. + +In episode 4, _73 Yards_, Kate Lethbridge-Stewart, head of UNIT, makes this +offhand comment, suggesting the oft-repeated claim that all religion is founded +in credulity[^3]: + +> That’s what we do, all of us. We see something inexplicable, and invent the +> rules to make it work. Mankind saw the sun rise and created God: or we saw the +> arrival of a Sontaran, one or the other. + +In episode 5, _Dot and Bubble_, The Doctor is rejected by the people he is +trying to save. They rant that he is ‘not one of us’, call his claims about the +TARDIS ‘magic’ and ‘voodoo’, and in the same breath assert that it is their +‘God-given duty to maintain the standards of Finetime’ (their space colony). + +In episode 6, _Rogue_, a party of murderous aliens turns up at an upper-class +Georgian dance party and demand to be married. The priest denies them, not on +the grounds that they are unrepentant murderers with obviously no intention +of taking their marriage vows seriously, but on the grounds that they are +‘creatures from hell’, _ie_ ‘you don’t look like us’[^4]. + +There are other references to Christianity here and there which are, in +themselves, neutral or ambiguous. This adds to the sense that Christianity is an +important theme for the series. + +But the message is clear. It’s consistently drilled in: Christian beliefs and +morals are stupid and bigoted. + +And yet, when the series culminates in its epic two-part finale, the story is +plastered wall-to-wall with Christ-like imagery. It transpires that the Doctor +has unwittingly been acting as an ‘Angel of Death’ by carrying the invisible God +of Death, Sutekh, on his TARDIS, infecting everyone he goes near with the curse +of death. Finally, through one of his children, the curse is unleashed, and +everyone in the universe is given over to death. Even in death, they continue to +suffer, and one of the characters describes themselves as being in ‘hell’. The +Doctor battles Sutekh face-to-face and defeats him. Sutekh becomes one of the +only creatures which The Doctor, usually a staunch pacifist, can bring himself +to kill. Then, the whole world is restored to life. Ruby Sunday even gets to +meet her birth mother for the first time, and their relationship is wonderfully +restored. + +So on the one hand, any outward sign of Christianity is despised, but the heart +of the Christian story — the Resurrection — becomes the template for the +climactic redemption story which ties the whole series together. + +That’s what I mean when I say this series has a ‘schizophrenic’ relationship +to Christianity. + +## What’s this got to do with gayness? + +In series fourteen, Doctor Who goes gay. + +I’m not playing culture wars here. The Doctor literally kisses a man in episode +six. + +But it’s not just that. When we first meet his companion, Ruby Sunday (in the +Christmas special), she’s busy falling in love with a woman. Ncuti Gatwa plays +The Doctor camp (brilliantly by the way). The Doctor refers to Ruby as ‘babes’. +It’s got ‘gay’ written all over it, and this is definitely on purpose. + +
+ An official promotional picture of Ncuti Gatwa looking lustily into the camera +
+ Look at this official BBC promo pic and tell me Ncuti Gatwa isn’t playing + The Doctor gay. +
+
+ +From this perspective, it’s not hard to imagine where the hostility to the +Church might come from. + +The Church has failed to teach well and Biblically on sexuality, at least in +the last couple of centuries. Everyone has suffered as a result of this, but gay +people often feel the sharpness of this particularly keenly[^5]. + +The Church has put its weight behind a variety of unhelpful teachings on +sexuality over the centuries[^6]. But two, contradictory, ones stand out as +particularly salient today. + +One is **prudishness**. Sex is evil. Sex is the origin of all evil: the Devil +seduced Eve, and Eve seduced Adam, and that’s when it all went downhill. Sex +is naughty. Sex is bad. Remember when Jesus said, ‘whoever looks at a woman to +lust for her has already committed adultery with her in his heart’ (Matt 5:28)? +He was saying that **all sexual desire** is sinful. Remember when Paul advised, +‘It is good for a man not to touch a woman’ (1 Cor 7:1)? He was saying that it’s +**bad** for a man to touch a woman **under any circumstances**. + +This is, of course, false and dreadful teaching. The truth is that sex is a gift +from God, given so that we can bear his image by loving each other in this most +intimate and wonderful way. This is the consistent message of both Testaments. +But the idea that there’s somehow something **inherently wrong** with sex has +undeniably been a part of the Church’s teaching since at least the Victorian +period (and possibly a great deal longer than that). + +The other is that sex is an **essential aspect of humanity**. If you aren’t +having sex, you’re missing out on an irreplacable part of your created purpose. +This has reacted explosively with the ideas of the Sexual Revolution. The +net result is that we have not so much been **freed to have sex** as we’ve been +**enslaved to have sex**. Virginity is an embarassment – both for men and for +women. + +The radical Biblical idea that you can have a completely fulfilled life, deeply +enriched by loving relationships, **without** having sex or getting married, +is forgotten. + +Everyone has been harmed by these teachings. But those who experience +significant attraction towards the same sex have been harmed double. + +Faced by the impossible demands of bad Church teaching on sexuality on top +of the complexities of living with same-sex desire has left those people with +nowhere to go. They can _just say ‘no’_, and be made to feel that they’re +missing out on completing their full humanity. Or they can indulge their +same-sex attraction, and be judged not only promiscuous but a pervert to boot. + +No wonder so many gay people have given up on the Church (and I haven’t even +talked about discrimination or violence towards gay people). + +And no wonder that The Doctor has become strikingly anti-Christian at the same +time as it has become strikingly gay. + +## What next? + +Doctor Who’s criticisms of the Church hurt when they hit the mark. They hurt +more when they’re unfair. But that’s not the point. That point is this: the +Church has lost control of the conversation. And we’ve lost control of the +conversation because we threw it away. We threw it away encased in bomb-proof +concrete and left it to sink to the bottom of the deepest available ocean +trench. + +If we in the Church are feeling hurt, we should start by feeling hurt by +our own sin. + +The work of regaining trust on the question of sexuality will be the work of +decades: and that’s if we start working full-pelt right now. But there is hope. + +I was encouraged last December by the visit to my local church, Bruntsfield +Evangelical, of _Living Out_[^7], a charity dedicated to helping churches across +the UK talk about sexuality. Ed and Andy, both same-sex attracted men, led us +through talks and discussions, and played recordings of perspectives from their +same-sex attracted female colleagues who couldn’t make it on the day. + +They were primarily there to talk to us about how to support people like them: +same-sex attracted Christians who might be in our church who believe they are +called to singleness, helping them to thrive, living their true selves openly, +surrounded by love and empowered to share their love with others, just as we +want for everyone in our church. In fact, I heard some of the best news I’d ever +heard about my own sexuality, even though I am in the minority of people who +have never experienced significant same-sex attraction. + +Whether or not you agree with their stance that the right place for sex is +within a marriage between a man and a woman, charities like _Living Out_ are +driving the Church in the right direction: serious, Biblical sexual doctrine +which helps us to realise in practice how we are all made in the image of the +God of love. + +And how needed! How desperately needed! And Doctor Who gives us a little glimpse +of that, too. + +Because not only is the series apparently anti-Christian, it also expresses a +need for Christian salvation. The Resurrection story is one which everyone needs +to hear, to have their death transformed to life, to have their full humanity +affirmed and celebrated and tended and to delight in it and to see it flourish. +To know the God of love and life, behind all and over all, with a plan and a +means to defeat the grip of death on the world. + +So let’s keep having those frank conversations about sexuality in the Church. +It matters for all of us. + +[^1]: Unless you’re bothered by + [plotholes big enough to fly a TARDIS through](https://www.doctorwhotv.co.uk/doctor-who-opinion-empire-death-2-102716.htm). + Oh, and you can probably skip episodes 1 and 3. + +[^2]: For the record, this is flatly false. Though exceptions are widespread, the + overwhelming mainstream opinion is that priests should not bear arms. This is + not new, but has been the consistent orthodoxy, taken straight from Jesus’ + teachings by the Church Fathers and maintained constantly since then. Can the + Church be legitimately criticised for its use of violence? Absolutely, let’s + have that discussion. Has the Church almost always been a **literal army**? No. + The Church has **never** been an army. + +[^3]: See _God is Not Great_ by Christopher Hitchens, Chapter 11 for an epitome + example of this put forward by a prominent atheist apologist. + +[^4]: In the spirit of charity, I have to accept that this admits of multiple + interpretations. It is possible that by calling them ‘creatures from hell’, + the priest is referring precisely to their unrepentant murderousness. However, + the priest has already tried to avoid the creature’s gaze by the pitiably + schoolboyish ploy of **looking elsewhere**, priming the viewers to think + that the priest is a silly coward: certainly not the kind to make a noble, + principled defence of justice with his head in the jaws of death. Plus, if + we interpret ‘creatures from hell’ as meaning ‘you don’t look like us so you + must be evil’, that would fit with the consistent framing of the series: that + religious morality is equivalent to bigotry. + +[^5]: Though it must be remembered that many gay people have remained and + thrived within the Church in spite of the challenges, serving in diverse ways, + not least the priesthood. + +[^6]: I found the Ezra Institute to give a good + [introduction to the history of Church teachings on sexuality](https://www.ezrainstitute.com/resource-library/articles/sex-and-the-history-of-christianity). + +[^7]: For a great and humane introduction to what these guys are like, have a + listen to this [Living Out podcast episode](https://www.livingout.org/resources/podcasts/68/misstep-7-godliness-is-heterosexuality-the-plausibility-problem-7). + I get that if you haven’t grappled with issues like these before, it can be + really challenging, and you might find it hard to trust people who take a + different view to yourself. I know: I’ve been there myself! The best way to + start is to listen to a human voice. diff --git a/scripts/blog/does_resurrection_ground_works.md b/scripts/blog/does_resurrection_ground_works.md new file mode 100644 index 0000000..e7f024c --- /dev/null +++ b/scripts/blog/does_resurrection_ground_works.md @@ -0,0 +1,201 @@ +--- +title: Does resurrection doctrine give us unique reasons to work for justice? +description: >- + Tom Wright claims that the only Christian grounds for striving for justice now + is in resurrection doctrine. I'm not convinced. +pubDate: 2025-05-04 +--- + +I've been reading Tom Wright's _Surprised By Hope_, defending his orthodox view +on resurrection. One of his key claims is that only by accepting the orthodox +position on resurrection can Christians justify striving for justice on earth. + +To argue this, he needs to first show that resurrection doctrine does justify +striving for justice on earth, and secondly that the available alternatives fail +to do so. Firstly, the positive argument. + +## Does resurrection give us reasons to work for justice? + +Wright's argument depends on his view on what God's ultimate future will look +like: the present creation will not be abandoned, destroyed, or replaced, but +physically transformed into the new creation. + +He argues that our work now has value, because, at the time when God transforms +the old world into the new, he will incorporate the outcomes of our good works +into the new creation, like an architect incorporating the works of many +stonemasons into a great cathedral. + +He argues this on the basis of 1 Cor 15. I found it a struggle to find a good +justification for Wright's view in chapter 15 alone, but I did find some crucial +context in chapter 3, just before he begins the first of his many exhortations +to the Corinthians. It would be best to read the whole chapter, but here is +verses 11-15: + +> For no one can lay any foundation other than the one already laid, which is +> Jesus Christ. If anyone builds on this foundation using gold, silver, costly +> stones, wood, hay or straw, their work will be shown for what it is, because +> the Day will bring it to light. It will be revealed with fire, and the fire +> will test the quality of each person’s work. If what has been built survives, +> the builder will receive a reward. If it is burned up, the builder will suffer +> loss but yet will be saved—even though only as one escaping through the +> flames. + +This at least implies that the outcome of all our work will persist at least +until the time of judgement, when it will undergo testing, and those that pass +the test will enjoy a reward. You could read this as being like a quality check, +with God dishing out benefits to those that pass his assessment. But you could +read it in another way, more favourable to Wright. The works will be proven, and +the ones that withstand the process will themselves generate a benefit. You +could think of it like baking: when you put a cake in the oven, you prove +whether or not you got the recipe right; if not, it goes in the bin, and if you +did get it right, you get to enjoy the cake. So I agree that 1 Cor provides a +reason to think that the outcome of our works will somehow persist until the +time of judgement. + +However, Wright doesn't just think that our works will persist until the time of +judgement, he also believes that they will at that time be transformed and then +incorporated into the new creation. 1 Cor doesn't directly justify this view. It +is, at least, coherent. Baking a cake in the oven transforms the dough. + +So it seems reasonable to me to use 1 Cor to justify Wright's view that our +works will be transformed into the new Creation. However, that's before +considering any counter-arguments, and I have two which concern me. + +One is that, as Ecclesiastes points out, the profits of our work will be laid to +waste by time. We don't know when God is going to bring about the new creation. +It could be tomorrow, and we should be behaving today in light of that +possibility - but of all the available possibilities, most of them are in the +distant future, so we should expect on average that there will be a long +interval between my deeds today and the judgement of them. Since time lays waste +to all our endeavours, we should expect that the profits of our work will have +vanished long before the judgement. Therefore, it would be unreasonable to work +for justice in the hope that our work will persist until the time of judgement +in order to be incorporated into the new creation, as Wright argues we should +do. + +This first problem is probably the most important, but it's vulnerable to some +counter-arguments, which rather miss the point. So I'm going to move on to my +second problem, which is more niche, but which I think holds stronger against +counter-arguments. + +In 1845, the HMS Erebus and HMS Terror left Britain on an expedition to explore +the Northwest Passage. In July 1845, they were spotted by whalers in Baffin Bay. +None of the sailors were ever seen alive again by Europeans. Both ships became +locked into ice in September 1846, and probably never sailed again. In April +1848, the remaining crew began a desperate 250-mile march to the nearest +European outpost. It is almost certain that all of them died. + +Now, suppose that one of those sailors, between 1846 and 1848, did something +good. Maybe a major act of heroism, or maybe a small, kind word. I think it's +reasonable to suppose that someone, at some time, did something good. + +All the profits of that good act have now completely perished. They are not +recorded in the small records the sailors left behind. None of the sailors who +benefited lived to pass on the benefits. None survived to pass on the light of +justice to the next generation. + +At the time of judgement, then, there will be no remnant of this good act for +God to test, transform and incorporate into his new creation. + +Does this mean that the good act was wasted? Was it only worth a shot just in +case, despite all the odds, the sailors made it home again? + +I think this is a cruel conclusion: but it seems to be where Wright must go. + +If it is implausible that the profits of all our good works will make it through +to the time of judgement, then we have to accept that 1 Cor 3 is true only in +some metaphorical sense, not that our works will literally persist in order to +be tested. And if that is true, then the premise of Wright's argument is false: +our work will not necessarily be incorporated into the new creation, so that +cannot generate reasons for working for justice now. + +I am not convinced by Wright's positive argument. I would like to consider +alternative interpretations of 1 Cor. This is what Wright goes on to do. + +## Do alternative views give us reason to work for justice? + +The first view which Wright considers is the gnostic view that resurrection is +just an afterlife in heaven. He argues that this does not generate reasons for +working for justice now, but his argument is really the converse of the argument +in favour of his own view, which I've already considered above, so I'll move on. + +The other alternative Wright considers is what he calls 'evolutionary optimism'. +You might also call this 'progressivism'. By this he means the view that the new +creation will be made the Church gradually building upon its own works, +generation after generation, approaching and eventually achieving God's perfect +standard by its works. This is the Victorian optimism which is still a powerful +force in our politics: that history is building upon itself, and progressing +from barbarism to civilisation, from brutishness to beauty, from tragedy to +justice. + +He argues that this view, too, does not give us reasons to work for justice now. +His argument is intriguing: if our work for justice is condemned to only ever be +partially successful, then we have no reason to do it. In fact, contra the +evolutionary optimist, no amount of hard work on our part will ever achieve +perfect justice, and therefore if bringing in the new creation is all about our +works, we have no reason to strive for justice. + +I'm intrigued by the premise that if we know that our work will at best be +partially successful, then we have no reason to do it. + +This isn't how we ordinarily think: typically, if I think attempting to go to +the gym twice a week is going to be partially successful, I would say that this +generates a reason for me to go to the gym. + +But I sense there may be an interesting meta-ethical thesis here: perhaps what +we ordinarily call 'partial success' is in fact a mistake, papering over what is +in fact simply a failure. + +There's an obvious error theory: we had to create the concept of the 'partial +success' in order to generate reasons in the world as it appears, the world as +described in Ecclesiastes as 'vanity', where the best-laid plans of mice and men +gang aft agley, and all our works crumble into the dust eventually. In order to +think we had reasons at all, we needed to invent the concept of the 'partial +success'. + +But is there a good argument for the view that there is no such thing as a +partial success? + +In 1915, the HMS Endurance, under the command of Captain Ernest Shackleton, +became stuck fast in Antarctic pack ice in the Weddell Sea. In the face of +extraordinary challenges, Shackleton vowed to bring all his sailors back to the +UK alive: and in one of the most famous exploits of Antarctic exploration, he +succeeded. + +It would have been wrong, had Shackleton vowed only to bring back _most_ of his +sailors. We know that he would have been able to bring _all_ of them back, +because he in fact did so. To strive for less would have been negligent. + +This is to illustrate a general principle: we ought to strive for the best that +we are able. + +Grant that necessarily, no particular justice is inevitable. It follows that +necessarily, it is possible to prevent all injustice. Therefore, perfect justice +is achievable. + +And yet we _know_ that we will not achieve perfect justice. It's way too hard. + +It does seem that I've proven a contradiction: both that perfect justice is +possible and that it is impossible. I expect these are two different kinds of +modality. I'm not too bothered to carefully distinguish them, as long we agree +that these two things can both be true in some sense. By analogy, consider that, +if you can run a mile in so many seconds, you can run it in a second less; that, +by sorites, it follows that you can run a mile in a minute; and that you +obviously cannot run a mile in a minute: it is too hard. Perfect justice is +perhaps a little like this: it is achievable in the sense that it is physically +possible for us to achieve it, but unachievable in the sense that it's way too +hard. + +So, since perfect justice is in some sense achievable, it follows that we ought +to strive for it. But since we know we will not achieve perfect justice, it +follows that we cannot have a reason to strive for it: we cannot genuinely +strive for what we know we cannot do. Therefore, if you reject that God will +work to transform our world of vanity into something fundamentally different +where perfect justice is not only genuinely achievable but actually realised, +then you will be stuck in this hopeless tension, where you both must bring about +perfect justice, and have no reason to do it, because you have no hope of +success. + +Where from here? I would really like to find alternative interpretations of 1 Cor, +and weigh them up against Wright's interpretation. It may be that, whatever the +counter-arguments, Wright's view is the strongest available. It may not. diff --git a/scripts/blog/easter.md b/scripts/blog/easter.md new file mode 100644 index 0000000..f0bd3b2 --- /dev/null +++ b/scripts/blog/easter.md @@ -0,0 +1,95 @@ +--- +title: Why Easter is the best week of the year +description: >- + Based on a talk given to my colleagues at + Scott Logic for Maundy + Thursday, 2024. +pubDate: 2024-03-30 +--- + +As you might have noticed, it is Easter this week! So I'd like to take five or +five minutes of your time to share why I – and about two billion other humans +going about the place just now – think Easter is the best week of the year. And +it's got something to do with a special Christian ritual called Communion. + +Communion, at its heart, is about as simple a ritual as you can get. You get +together with a bunch of other people. You share some bread, and you share some +wine. + +And it’s because of this ritual that so many people regard Easter as the best +week of the year. I want to explain to you why that is, and more than that, I +want to convince you that Easter is the best week of the year for you, too! + +If you’ve passed by _The Hub_ at the top of Johnstone Terrace here in +Edinburgh recently, you might have notice the banner which is draped over +the railings just now – reading, ‘RITUALS THAT UNITE US.’ + +Now, that might seem like an odd idea. But wouldn’t that be great, if we +actually had a ritual which could unite us? Because the world could surely do +with a bit more unity right now. The world seems so divided, and sometimes it +seems like there’s no hope for real unity. + +We can see that in our politics. We’re divided about foreign policy, about +taxation policy, about trade policy, about environmental policy. + +And the conflicts that we have in this country seem pretty trivial when we +remember the conflicts that are playing out in other parts of the world right +now. In Israel and Gaza. In Sudan. In Russia and Ukraine. + +And there’s plenty of conflict happening on the small scale, too. Often it’s the +smallest-scale conflicts which hurt us the most deeply. Your landlord pushes you +around. That friend you trusted like no-one else in the world lets you down. The +partner or spouse you loved like no-one else in the world – you end up fighting. + +It’s possible that you’re going to be reading this right now with a heavy heart +because of a broken relationship in their life. And doesn’t that hurt more than +anything else we know? + +When the world is groaning so heavily under the weight of conflict, and some +banner on _The Hub_ tells us a ritual can unite us, that seems so out of +proportion to the scale of the problem, doesn’t it? What can a ritual do? A bit +of old superstition? An excuse to divide people, maybe – what can a ritual do +to unite us? + +Well, two thousand years ago, a man had a meal with his friends. Together, they +shared a meal of bread and wine – which, in that time and place, was the most +ordinary meal imaginable. + +And yet, in that most ordinary event imaginable, something was happening which +was totally unimaginable. As this man, Jesus, shared the elements of this meal, +he made some extraordinary statements about what he was doing: ‘take, eat, this +is my body’ – ‘drink this, all of you; this is my blood of the new covenant.’ +(The word ‘covenant’ means a promise.) + +He told them he wasn’t just giving them bread and wine, he was giving his body +and his blood, and a promise. + +Before Jesus ate another meal, he was flogged and nailed to a cross. His blood +was spilt and his body broken, even to death. + +And yet, that wasn’t the end of the Easter story. Because three days later, +mourners turned up at Jesus’ tomb to pay their respects, and found the tomb +empty, the stone rolled away. Then they became the first of crowds of +incredulous eyewitnesses to see Jesus, the same Jesus who was killed on a cross, +alive. + +Some magic trick, right? But this matters a hell of a lot more than just some +magic trick. Because Jesus became the first person in history to prove that you +really can both have your cake and eat it. He gave his life, and lived! As a +result, we can have his life and our own. We can join with Jesus through the +ritual of Communion which he established, and thereby, through Jesus’ body, join +together with everyone else who takes part in that ritual, as one body. Then we +can start living our brand-new, full-fat, original-recipe life overflowing with +generosity where we too can both give our life to others and enjoy it ourselves. +Indeed, Jesus taught us and showed us that it’s precisely by giving our lives to +others that we get to truly live ourselves. + +This is why, in spite of all the division which persists in the world today, two +billion people regard this week as the best week of the year. Two billion +people, from every nation on Earth, speaking thousands of languages, of every +age and culture and gender and race, who defy the divisions of this world to +insist on joining together as one body in Jesus. + +Because Jesus’ new covenant, his promise to all of us, is that in an apparently +hopelessly divided world, there exists real hope for unity. And that’s why +Easter is the best week of the year. diff --git a/scripts/blog/euhwc_toast_to_the_lasses_2024.md b/scripts/blog/euhwc_toast_to_the_lasses_2024.md new file mode 100644 index 0000000..e81ca44 --- /dev/null +++ b/scripts/blog/euhwc_toast_to_the_lasses_2024.md @@ -0,0 +1,259 @@ +--- +title: EUHWC Toast to the Lassies 2024 +hidden: true +description: >- + At the EUHWC Burns meet in + Ullapool last weekend, I had the last privilege of giving the Toast to + the Lassies. Particularly for the benefit of those who weren’t there, + here it is in full! +pubDate: 2024-01-29 +--- + +Had Burns, instead of his sweet bonnie Jean,
+his skills poetical for to mature
+had any one of our club’s lassies seen
+he would forever have remained obscure.
+If he had nothing but this box of worms
+Scotia would have been poorer, that I’m sure.
+Now none of us can claim to be a Burns,
+I’m no poetic master, still, I’ll have a punt,
+though let’s be clear, I’ll do it on my terms.
+I’ve everywhere avoided being blunt -
+politeness matters more than any schema -
+but it is hard when Isla’s such a cunt.
+It was a challenge to produce a terza rima
+I could recite withouten snoring;
+you’ve been so stiff I thought youse had oedema.
+The bother is this year is you’ll all been boring:
+no drugs, no sex, no gossiping or lies,
+no rock and roll, and hardly any whoring.
+But hey well, rules is rules, I’ve had to try!
+At least it can’t be worse than the reply.
+ +I’ll start with Audrey, the club’s senior member,
+for if there’s something that I say which disconcerts her,
+it’s fine: the poor old girl, she won’t remember.
+She likes to let us think she’s a hard worker
+but we’re electing a third social sec…
+it’s pretty clear she’s just another shirker.
+This lady, half American, half Czech,
+for study, moved to Scotland for to do
+American history – really, what the heck?
+The club is so much louder thanks to you:
+impressive vocals for just five foot two.
+ +That woman, Willow, reggles is bespeckled
+with her sickle and her fishing tackle
+shackled by the shins while she is heckled;
+the way that Willow waddles maks me cackle
+like a speckled jackal getting tickles,
+worth a shekel in the tabernacle;
+I chuckle muckle at her love of pickles
+which she wiggles when she has the heart
+while work for the Committee’s fickle trickles.
+Her modus operandi: you can’t rush art.
+Her reimbursements programme’s going great;
+any day now, she’ll maybe even start.
+She cannot walk without Audrey, her mate:
+I wonder when they’re going to consummate.
+ +Although they make them pretty tough in Peebles,
+the thought of actually going up a peak
+fills Shona Lewis with the heeble-jeebles.
+New car? We miss your beautiful antique!
+How long before this one’s also up a creek?
+ +Once there was a lass called Hannah Collier
+whom even hell below regarded nasty,
+deeply despised by all that dwells there.
+Dating’s proceeding slowly for our lassie;
+not far from giving up til she beguiles
+a hot Italian in Southsider: classy!
+At first, Michaelo seems to be all smiles
+till it transpires he’s one of Dante’s demons…
+I guess it’s back to posters of Harry Styles.
+One day you’ll get a decent boy, keep dreamin;
+somewhere there waits a handsome Mr Collier.
+Hopefully when she meets him she’ll no be steamin.
+Hannah, I’m not sure why you chose to maul your
+poor skeleton at Subway (she’s still tetchy)
+and then abandon what remains of all your
+dignity at Ryvoan with a Frenchie!
+I think he wishes that he never met ye.
+ +And has a quiet Felicia e’er been seen?
+The energy she has is frankly wild.
+I’ve never seen a hillwalker so keen!
+Ssie ischt raschtlos und nie gelangweilt.
+She eats raw oats with soggy protein powder:
+a camping pot has ne’er been worse defiled.
+She uses what her Maker has endowed her
+with: her recorder skills are off the charts;
+youse think I’m joking, but I wouldn’t doubt her!
+This lass of the land of the Rot-Gold-Schwarz
+will soon depart, though long we might beseech you
+to stay. Of course, you’ll break all of our hearts,
+but mine most of all. Any time, Felicia,
+Creag Meagaidh calls, I know routes up the rear
+dark and under-explored that I can teach you!
+I won’t deny I think it’s rather queer
+the things you do with chickpeas, but no matter.
+You’re keen, you’re quick, you’re cool, that much is clear.
+In fact, I think you’d make a damn good faffer:
+swoop down on distilleries like the Luftwaffe.
+ +And now we come to our girl Emily Topness!
+You’re keen for social sec. You’d suit the role
+because… I’m not quite sure, it’s embdy’s guess.
+We met your sister, and she was just as dull.
+No, please drone on about Icelandic soil!
+Poor Joe here down the front’s bored out his skull.
+And since I mentioned Joe – I hate to spoil
+it for you – but you’ve got the inferior Joe,
+by Jove, no joke, it’s Jock here’s got the style!
+Nah, write the boy a sonnet, get in the flow,
+Whatever you produce’ll beat by thrice
+your Masters thesis. What’d you got to show
+for months of hunting for the butterflies?
+‘There weren’t any.’ Oh, and have some sense,
+cos I’ve heard rumours – I assume they’re lies –
+you’ve called yourself the ‘poet in residence.’
+You know you can’t compete, drop the pretence.
+ +Tereza was our gear sec for last year.
+She helped herself to stuff: that’s factual.
+Now when she asks to loan a bit club gear
+we have to ask her to provide collateral.
+She picked up tin whistle pretty sharp!
+Which is to say, she’s not a natural.
+She’s nowhere happier than under tarp
+gazing up at the moon and stars alone
+somewhere distant and remote like Glen Tarff.
+Now what to say about Lucy Ma-the-soooon....
+she likes… to faff… mm hmmm… well, moving on!
+ +And now we come to Emilie the French.
+She seems to be nice on the trips we see her
+but my distrust of frogs will ne’er be quenched.
+Claims she’s a ‘pharmacist’? So she’s a dealer.
+Need some pills in a pinch? You call, she’s there
+at your door in her rally-approved four-wheeler.
+One question we have is, why are you here?
+Most folk are in uni, you’ve no refutin
+you were kicked out after second year!
+Now the Engineering grad, Sophia Newton.
+Your namesake, Isaac, was a man convicted,
+constructed calculus; but no computin,
+not even Isaac’s, could’ve e’er predicted
+you’d drop the Eng for creative writing!
+now that’s what I would call a self-inflicted
+inflection point! It must be quite enlightening,
+but that doesn’t excuse when you give us an earful.
+The blood boils in our veins, the rage heightening,
+and you’re an American, that makes me fearful.
+What’s your secret? You have us knackered!
+What are you on to always be so cheerful?
+Now we approach the topic of Merzbacher.
+Wait, she’s not here? Abandoned ship?
+She says she’s informatics: so she’s a hacker?
+She has strong views, she lets her anger rip.
+Poor George got an earful, full of future advice,
+but why hasn’t she been on another club trip?
+We’re cruel to focus on this list of vice;
+the fact remains: she’s headstrong and nice.
+ +On Skye, a lady gave her poles to Sasha,
+which was really nice - I mean just the best -
+but Sasha really didn’t have to flash her.
+Quick history lesson: way back, RBS
+led the banking system to self-destruct
+and left taxpayers to pick up the mess.
+Since then, the name’s so irredeemably fucked
+they’ve had to ditch the brand once and for all.
+There’s one lassie who I need not instruct
+What, these days, the Royal Bank is called
+cos NatWest’s nasty history of scandal
+didn’t stop Booth from working there at all.
+Nothing motivates her more than to trample
+upon the working class. They set her free.
+She sank the pound quicker than the Belgrano,
+because ‘there is no such thing as society,’
+that’s how it is, is it? All right, I see.
+ +Now, coming all the way from Glenmore Lodge,
+it’s Ellie’s turn! We have done what we can,
+although I’m scared what she’ll put in my squash.
+She wasn’t into Benji, but listen man,
+you’re lucky that you dodged her drunken benders.
+You’ll wake up in a tent in Kyrgystan,
+as for how you got there, no-one remembers,
+and if you’d known you’d be sleeping next to Ellie,
+you would’ve brought some fucking ear defenders.
+She’ll wrap you in bubblewrap, from your ears to your belly,
+cotton clothes for none, and no complaining,
+applying safety to the max, spare socks in your wellies.
+She’s always at her Mountain Leader training,
+practicing her night nav in the locale,
+pursuing QMDs - unless it’s raining.
+But some water should not scare our gal!
+She’s had much experience with the wet as of late:
+after all, she got on well with our navy pal.
+What was the age of that particular first mate?
+Older than your ex - always part of the plan?
+Ah, of course! He was a spry twenty-eight!
+Youth’s for the losers, let’s get you a real man,
+mature and rugged, but kind and astute?
+Just make sure he’s not as old as your gran.
+One request we all have is you ditch the uke:
+never have strings been pluckèd quite so shitely;
+we would all much rather be hit by a nuke.
+And please shut up about your nice society.
+We are all glad you had a fun summer,
+but bringing it up throws us right back to sobriety.
+To lose you of course would be a bummer:
+that is, for your carefully groomed newcomers.
+ +Now time for the main woman, El Presidente!
+To here, it’s been like getting stones to bleed,
+but in Isla Burslem’s case we’ve material aplenty!
+As Holy Scripture says, ‘let those who lead
+well be worthy of double honour,’ so
+your bit is double length – it’s quite the screed!
+I’ll start off with her brilliant boyfriend – oh!
+Not boyfriend! Friend? To me this rather smacks
+of low commitment, but what do I know?
+So far, he’s disappointing, but on track.
+What’s he up to Isla: seven minutes? neat!
+Despite that, he is never holding back
+your blossoming romance with Dr Peat.
+Don’t deny it, that launch was pretty hard!
+It’s fifth base next: that’s photos of his feet.
+It’s fair to say her reputation’s marred.
+We all regret that we did once anoint
+her President: her premiership’s ill-starred.
+Hey - you’re meant to be in charge of this joint!
+You’re seldom seen cos of the mountaineering
+meets that you’re always on. You’d made your point
+before you chose to go off disappearing
+to New Zealand… we get the message! Plus
+we’ve had enough of all your domineering:
+maybe it’s time we put you on a bus!
+Nah, I’m just joking. All I’ve said’s refutable.
+But the boys, we mean this next bit, all of us,
+so stop me Isla if this isn’t suitable
+but honestly we think your mum is beautiful.
+ +Alas, I have to bring an end to this rhyme.
+I know it wasn’t much, in our defence,
+the fact you used ChatGPT’s a crime.
+I hope I’ve not caused over much offence
+don’t worry, that is it, I’ve said my bit,
+so I’ll turn from the ladies to the gents.
+Yeah, don’t look away now, we wrote this shit!
+I see you looking at your laces, Chris!
+Wit without real goodwill is not legit,
+so boys, don’t send sincerity to piss!
+Why did God say he’d take our hearts of stone
+and give us hearts of flesh? For this, for this!
+Here is flesh of our flesh, bone of our bone;
+love, and love nothing more but God alone.
diff --git a/scripts/blog/god_is_not_great.md b/scripts/blog/god_is_not_great.md new file mode 100644 index 0000000..7b923c0 --- /dev/null +++ b/scripts/blog/god_is_not_great.md @@ -0,0 +1,250 @@ +--- +title: God Is Not Great, initial thoughts +description: >- + My spark notes on Hitchen's classic 2007 polemic against religion, plus some + initial thoughts on how I want to respond to it. +pubDate: 2024-04-14 +--- + +These are my 'spark notes' on _God Is Not Great_, Christopher Hitchen's classic +2007 polemic against religion in all its forms, and call to adopt secular +humanism as its rightful replacement. + +The book can be coherently read as a collection of independent essays. That +said, with a few exceptions, each chapter in _God Is Not Great_ contributes to +one of three main themes, and I think this is a helpful way of summarising the +overall movement of the book. The three themes I've identified are as follows: + +
    +
  1. + Religion is evil +
    2. +
  2. + Religion is untrue +
    3. +
  3. + Secular humanism is a better alternative to religion +
    4. +
+ +As for the exceptions: Chapters 13 and 17 in part contribute to both the first +theme and the third, while Chapters 1, 3, 12 and 14 don't fit into these broad +themes, and are self-standing. + +## 1. Religion is evil + +- Chp 2 + - Religion is violent, because: + - It has to be missionary, because it is insecure in its own beliefs (p17) + - It provokes tribalistic conflict, in a similar manner to racism (pp35-36) +- Chp 4 + - Religion is bad for your health, because: + - Faith in medicine is a threat to religion's thrall (p47) + - Religious doctrines may contradict sound medical advice + - The right to religious freedom may be abused to deflect criticism of + unhealthy practices (p50) + - Religion has a special relationship with child abuse, and is incapable of + accepting open moral criticism of itself for this +- Chp 13 + - Religion tends towards evil, because it requires fanaticism in order to + spread, and fanaticism tends towards evil (p192) +- Chp 16 + - Religion causes child abuse, because: + - Terrifying children with eschatology is child abuse + - Religious education is propaganda and should not be inflicted on children + who are not yet mature enough to respond to it rationally + - Religion consistently mandates cruel genital mutilation of children + - Christians and Muslims have spread misinformation about masturbation, + which leads to dangerously sexually repressed adult men, which in turn + leads to sexual abuse of children by those men (as well as sexual abuse of + women) + - Child abuse in churches is not a case of a few bad eggs, it is + institutional and based on an ideological need to control the minds and + sexual organs of children + - Religion institutionalised torture in medieval Europe + - Religion makes honest and nuanced debate about abortion impossible, because: + - Nuanced debate is pushed out by extreme and implausible religious doctrine + - Religious people would rather use the unborn as objects of doctrine than + human beings in need of protection +- Chp 17 + - Religion is the only reason anti-Semitism is possible + - Religion in its fullest expression is indistinguishable from + totalitarianism, because: + - The defining characteristic of both religion and totalitarianism is the + absolute right to rule of the ruler, even when they rule with caprice + - Religion and totalitarianism are also characterised by the need to + extinguish heresy with violence + - Religion and totalitarianism alike must propose a total solution to all + life's problems, require blind faith from its adherents, and demand all + aspects of life public and private be submitted to total supervision. This + doesn't bring out the best in us + - Religious/totalitarian systems are unable to take accountability and + therefore improve over time, in contrast to secular humanist systems + - History has proven this as fact: + - In the ancient world, religious totalitarianism was the normal form of + government + - Calvin, the inspiration for the Presbyterian Christian tradition, which + included South African apartheid, was the epitome of a totalitarian + dictator, demanding total control on the private lives of his citizens + in Geneva, on the pain of humiliation in this life and eternal torment + in the next + - History has also proven that, rather than standing in opposition to the + supposedly secular totalitarianisms of the twentieth century, religion + actually aided and abetted totalitarianism: + - Rome supported fascist movements throughout Europe, including Italy, + Hungary, Spain, and Ireland + - Rome accommodated Naziism by handing over control of its schools, + permitting the use of parish records to identify those with Jewish + ancestry, disbanding Catholic opposition political parties, declaring + Hitler's birthday a Church holiday, and running the 'rat line' to South + America after the military defeat of Naziism + - Although not quite as arse-licking as the Vatican, Germany's Protestant + churches also mostly capitulated to Nazi totalitarianism + - Japanese soldiers committed enormous atrocities across the Far East in + the name of their god-emperor, Hirohito + - The strategy of the Communists was first, to use religion as a prop to + gain power, and then to replace religion with itself. Notice the + striking commonalities between religion and communist totalitarianism: + - Infallible leaders + - A permanent war on heresy + - Institutionalised torture + - Scapegoating the innocent rather than accepting accountability for + failures + - Justifying any means necessary in order to achieve an ultimate end + +## 2. Religion is untrue + +- Chp 5 + - Religion was a barbaric attempt to explain physical phenomena. Science now + does a much better job, so religion can be discarded as a redundant theory +- Chp 6 + - Religion is 'solipsistic', which is to say: + - Religion divides the world into an in-group and an out-group + - When the in-group receives good fortune, that is interpreted as God's + blessing + - When the in-group receives bad fortune, this is inexplicable + - Whatever happens to the out-group is irrelevant + - This is a redundant theory which explains little, and therefore we should + not believe it +- Chp 7 + - We should believe that the Pentateuch is a fiction, because: + - Exodus is inconsistent with the archaeological evidence + - Textual evidence in Deuteronomy suggests the texts were written much later + than the supposed events were supposed to have taken place + - Throughout the Pentateuch, Moses is referred to in the third person, which + is not consistent with the claim that Moses himself authored it + - The Pentateuch contains events we should _hope_ to be false, such as Moses + ordering multiple massacres, and the Ten Commandments classifying wives as + their husbands' property + - The Pentateuch - indeed, the whole Bible - is limited in scope to a small + corner of the Middle East, which is not consistent with the universal + nature of the supposed God who is supposed to have inspired its authorship + - Chp 8 + - We should not believe the Gospels, because: + - Matthew and Luke disagree on the virgin conception + - Matthew and Luke disagree on the genealogy of Jesus + - Matthew and Luke disagree on when Mary and Jesus escaped to Egypt + - Luke dates the birth of Christ during both the reign of Herod in Judea + and the governorship of Quirinius in Syria, but these two events did not + overlap, so this is impossible + - As far as we know, the Romans did not, and would not, demand that the + people assemble in one place in order to be counted for a census + - The Gospels disagree about the Sermon on the Mount + - The Gospels disagree about the Anointing of Jesus + - The Gospels disagree about the Crucifixion and Resurrection of Jesus + - The Gospels disagree about the betrayal of Judas + - The Gospels disagree about the denial of Peter + - John suggests he thinks Jesus was probably born in Galilee to an + ordinary family with no proven link to King David's genealogy + - Mary's attested behaviour during the ministry of Jesus is not consistent + with the Nativity story + - John 8:3-11 (the stoning of the woman caught in adultery) is a later + insertion to John's Gospel + - Chp 9: the Koran is borrowed from a hotchpotch of Jewish and Christian + myths + - Chp 10 + - Miracles (such as the Resurrection of Jesus) should not be believed, + because: + - See Hume's _On Miracles_ + - Extraordinary claims require extraordinary evidence + - Believing miracles is comparable to believing reports of aliens (p144) + - Chp 11 + - Religions are founded in credulity + - Chp 15 + - The crucifixion story makes no sense, because: + - I'm supposed to be morally responsible for Adam's sin, but I amn't! + - Even Adam can't be fully blamed for Adam's sin, because he was set up! + - The Jews who crucified Jesus are supposed to be blameworthy for their + crime, even though the crucifixion was allegedly both necessary and + inevitable + - I'm allegedly given the free will to either accept or deny the offer, + even though denying the offer will lead to an eternity of torment: any + sensible God who cared a mite would not have given me the choice + - Religious rules are impossible to follow, and this leads to either + spiritual policing, organised hypocrisy, or both + +## 3. Secular humanism is a better alternative to religion + +- Chp 13 + - Faith has inspired great heroism. But the heroism is better explained by the + heroes' humanism than it is by their faith itself + - For example, Martin Luther King Junior didn't really preach Christianity, + because he preached forgiveness, while Christ preached eternal torment for + the 'inattentive' (pp175-6) +- Chp 17 + - Religion is the only thing sustaining anti-Semitism + - Secular humanist political systems can take accountability, respond to + criticism and improve over time, while religious systems exempt themselves + from legitimate criticism, stifling progress + - The only alternative to totalitarianism is pluralism, which is inherently + secular +- Chp 18 + - Secular humanism has been a powerful positive force throughout history in + face of oppression by religion, as proved by example: + - Socrates proved that conscience is innate, and that a great way to mock + dogma is with satire which pretends to accept that dogma + - Lucretius, Democritus and Epicurus had better explanations for the way the + world worked than religion (which is why their work was suppressed in + Christian Europe and nearly lost forever as a result). Once rediscovered, + their ideas kick-started the Scientific Revolution in Europe + - Spinoza's deistic ideas had a huge influence despite Jews collaborating + with their Christian oppressors to try and ban his writing out of + existence + - Boyle and Voltaire may have been closet atheists, agnostics or deists + - Kant 'overthrew' the cosmological and ontological arguments for the + existence of God, and proved (by means of the Categorical Imperative) that + human decency does not require any theological assumptions + - Let's chuck some more names in the ring: Gibbon, Hume, Paine, Franklin, + Darwin, Einstein + - Jews were once doubly ghettoed: on the outside by oppressive Christians, + and on the inside by oppressive self-racialisation. Secular humanism freed + Jews from both these ghettoes, which in turn led to an outpouring of + secular Jewish brilliance + - Ancient Jews were on the road to a quasi-secular Hellenism, before that + was ruined forever by the tyrannical and fanatical Judas Maccabeus, with + disastrous consequences for the history of Western civilisation. The + Abrahamic religions we know today were not inevitable, and it is possible + to imagine what Western history would have been like without it +- Chp 19 + - Secular humanism is a better alternative to religion, because: + - Religion requires clinging to immovable dogma and being unwilling to + change your mind + - Seeking truth requires being willing to change your mind + - Secular humanism is therefore on the side of seeking truth, and religion + is on the side of wilful ignorance + - Secular humanism is on the side of progress, because it is what enables the + expansion of scientific knowledge and the development of new technology + +## The odds and ends + +- Chp 1: an introduction to the themes of the book with little substantial +- Chp 3: titled 'A Short Digression on the Pig', it does what it says on the tin +- Chp 12: titled 'A Coda: How Religions End', it does what it says on the tin +- Chp 14: contrary to the hopes of some Westerners disillusioned with organised + Western religion, Eastern religions like Buddhism, Hinduism and Taoism are not + a solution to the problems of religion + +I would be interested to try writing apologetic and/or evangelistic responses to +these ideas. But it's not a priority for me right now. Anyway, if I ever want to +come back to it, I'll probably come back to these spark notes to give me a head +start. diff --git a/scripts/blog/llms_do_not_understand_anything.md b/scripts/blog/llms_do_not_understand_anything.md new file mode 100644 index 0000000..9598843 --- /dev/null +++ b/scripts/blog/llms_do_not_understand_anything.md @@ -0,0 +1,81 @@ +--- +title: LLMs do not understand anything +description: >- + Save this for the next time someone tells you that LLMs 'understand' things. +pubDate: 2024-06-13 +--- + +LLMs do not understand what they are talking about. They just don't. It's not +how they're built. They have a statistical model of language, not a semantic +one. Philosophical puzzles about whether silicon can be conscious +_do not arise_, because LLMs are _not even close to the right shape_ for having +_anything like_ 'understanding'. + +If you don't believe me, there are plenty of examples out there on the Internet, +but this is as good as any. It includes Chat GPT 4o explaining in detail why +\~\~A → \~A (which is a classical contradiction) is trivially true in classical +logic. + +It's even better given that I had explicitly asked it to explain why that +sentence implies the trivial logic, not why it is trivially true. And even had +the explanation not been complete garbage from beginning to end, it would only +have shown that the sentence was _true_, not that it was trivial. + +In other words, the output: + +- Attempts to prove a contradiction (unprompted!) +- Confuses the concepts 'truth' and 'triviality' +- Is irrelevant to the prompt + +In case you want it handy, I'll put the full conversation down below. The good +bit is at the end. The only edits I've made are to replace TeX syntax with +Unicode. + +--- + +
+
+Me +
+
+You have the following axioms.
+1. |- (A -> B) -> A
+2. |- (~B -> ~A) -> (A -> B)
+3. |- (A -> (B -> C)) -> ((A -> B) -> (A -> C))
+4. A -> B, A |- B
+Prove ~~A -> A.
+
+ +
+Chat GPT 4o +
+
+To prove ~~ A → A, we will use the given axioms and inference rules. Let's denote the axioms as follows: + +1. ⊢ (A → B) → A +2. ⊢ (\~ B → \~ A) → (A → B) +3. ⊢ (A → (B → C)) → ((A → B) → (A → C)) +4. If A → B and A, then ⊢ B + +Here is the proof step-by-step: + +1. **Axiom (2) Instantiation:** + From axiom 2, we have: + + ⊢ (\~ A → \~\~ A) → (\~\~ A → A) + + Let B = A and A = \~ A. + +2. **Intermediate Step:** + To use this axiom, we need to show \~ A → \~\~ A. + +3. **Negation Introduction:** + By definition of negation, \~ A → \~\~ A is a tautology, because if A is false, then \~ A is true, and \~\~ A (which is A) must be false, making \~ A → \~\~ A always true. + +4. **Modus Ponens Application:** + Since \~ A → \~\~ A is true, we apply modus ponens (axiom 4) to derive: + + ⊢ \~\~ A → A + + +Thus, we have proved \~\~ A → A using the given axioms and inference rules. diff --git a/scripts/blog/my_feed_and_reading_list.md b/scripts/blog/my_feed_and_reading_list.md new file mode 100644 index 0000000..c11dd85 --- /dev/null +++ b/scripts/blog/my_feed_and_reading_list.md @@ -0,0 +1,193 @@ +--- +title: How I read things on the Internet now (no, of course I don't leave the terminal!) +description: >- + I've been sprucing up how I follow what's happening on the Internet. I can + now read all the things I want to read pretty efficiently, and enjoy doing + it, which is exciting. +pubDate: 2025-01-19 +--- + +## The problem + +I like to read things on the Internet sometimes. Or listen to things. Or watch +things. + +Some interesting people write blog posts. Some beautiful people make music. Some +silly people make comedy sketches. Sometimes my friends are sharing stuff with +their friends, which means me (WIP on that front: I'll get back to that). + +I want to know about it. I want to read interesting things that will educate +me. I want to hear beautiful music. I want to hear about what my friends are up +to. + +I can't read everything as it comes in, it's too much: I'll need to sift a lot +of it out quickly. I'll need to sift through it regularly to stay on top of it: +like, several times a week, if not daily. And sometimes, while I'm doing my +daily sifting, I'll find something I really want to read, but I haven't got +time right now: I'll save this for the weekend. + +For a while, I've been hosting [CommaFeed][commafeed] on [PikaPods][pikapods]. +This has been OK ([OMG, RSS is cool][rss]), but the interface is just clunky +enough to make it a chore to use. That means I don't sift through stuff +regularly, and that means my feed piles hundreds of unread posts high. + +It also hasn't been any good for distinguishing between stuff I don't want to +read *ever*, and stuff I don't want to read *right now* but will get round to +later. I could in theory use the bookmarking feature built-in to my browser, +but removing things after I've read them is too clunky, so I don't do it. + +## The solution + +Every morning, I open my terminal and run [newsboat][newsboat]. + +![newsboat showing how many unread posts I have at a glance in the opening view](./newsboat.webp) + +I know the unread count is pretty fresh, because I've set up a systemd service +to run newsboat at startup to fetch the feeds. + +I press `l` twice to open a post. Then I press `n` to navigate to the next +unread post until I run out of unread posts. + +![newsboat displaying a post](./newsboat-post.webp) + +If I encounter something I want to read later, but don't have time right now, I +press `b`, which runs a home-made bookmarking script. Here it is: + +```bash +### readlater.sh ### + +# newsboat passes a few arguments: +# the first one is the post URL +url="$1" + +# I turn the URL into a suitable filename +filename=$( \ + echo $url | \ + sed "s/.*:\/\///" | \ + sed "s/\//./g" | \ + sed "s/\.html\$//g" \ +) +filename="$filename".html + +# If I've already got this in my reading list, +# I don't add it again +if [[ -a "$HOME/readlist/unread/$filename" ]] +then + exit 0 +fi + +# Otherwise, I download the post with curl +# and pipe it to a file in my reading list +# folder, ~/readlist/unread +curl "$url" > "$HOME/readlist/unread/$filename" +``` + +I can also run this script manually and pass it a URL of my choice at any time, +say, if I find an interesting article while browsing the Web. + +When I want to read from my reading list, I run `readnow.sh`, which simply +opens my reading list folder, `~/readlist/unread`, in my terminal file browser +of choice: namely, [ranger][ranger]. + +![ranger showing the contents of my reading list with a preview](./ranger.webp) + +Although ranger has a preview, I'll typically open the file up in my terminal +web browser of choice, which is [w3m][w3m] (plus a couple of custom +key-bindings). I've configured this to be my preferred web browser in ranger by +shifting it to the top of the list of HTML browsers in +`~/.config/ranger/rifle.conf`. + +```conf +### ~/.config/ranger/rifle.conf ### + +... + +ext x?html?, has w3m, terminal = w3m "$@" +ext x?html?, ... + +... +``` + +Having configured my default web browser in my ranger config, all +I need to do is press `l`. + +![A post displaying in w3m](./w3m.webp) + +No ads, no cookie popups, no giant banner images taking 2 seconds to load and +shifting the content all over the place: just the text I want to read. Isn't it +beautiful? + +Once I'm finished reading the post, I'll press `q` to quit w3m and return to +ranger. Assuming I don't need to read it again, I'll press `dm` to move the +post to `~/readlist/read` - my way of marking a post as 'read'. + +I've done this by writing a super simple script, `markread.sh`: + +```bash +### markread.sh ### + +filename="$(basename $1)" + +if [[ -a "$HOME/readlist/unread/$filename" ]] +then + mv "$HOME/readlist/unread/$filename" "$HOME/readlist/read/$filename" + echo "Marked $filename as read." +else + echo "I couldn't find a file in ~/readlist/unread with the name: $filename" +fi +``` + +...and hooking it onto the custom keybinding, `dm`, in ranger: + +```conf +### ~/.config/ranger/rc.conf ### + +... + +# map `dm` to run markread.sh in the shell, providing the active filename +# as the first and only argument +map dm shell markread.sh %f + +... +``` + +## The result + +I can now keep up to date, and I enjoy doing it. + +I get not everyone likes to live in the terminal. I think the key takeaways +are: + +- Make it really easy to sift through new posts +- When you sift, sift through every post, and for each one, either read it + straight away, or add it to your reading list +- Sift daily +- Make it really easy to add things to your reading list +- Make it really easy to browse, read things, and mark things read in your + reading list +- Set aside time to catch up on your reading list +- Make the whole thing joyful (both because joy is good, and because you won't + do it otherwise) + +## Next steps + +I still haven't really figured out social media. I'd like to stay up to date +with what my friends are doing, especially the ones I don't see very often. If +my friends are posting stuff on the Internet, I'd love to see it. + +I still need to know: + +- Are my friends posting stuff on the Internet? +- If so, where? +- What's the best way of subscribing to their posts - even if they live on + different websites and in different formats? +- What's the best way of sending and receiving comments/replies/reactions? + +TBC. Answers on a postcard please. + +[commafeed]: https://www.commafeed.com +[pikapods]: https://www.pikapods.com +[newsboat]: https://newsboat.org +[ranger]: https://ranger.github.io +[rss]: /blog/2024/05/02/no_more_youtube +[w3m]: https://w3m.sourceforge.net diff --git a/scripts/blog/newsboat-post.webp b/scripts/blog/newsboat-post.webp new file mode 100644 index 0000000000000000000000000000000000000000..3d34afc18b7d8ddd28131a4955ba462fc2896223 GIT binary patch literal 84468 zcmaI719&FSmp1&wp4hfAaVECyOl;dWC)UKaCbn&x6WiAF=J(&-Z+E|U_pR&d?z>Oj zr>f5>^r^bKl_bT)&Lu$r>Y_plY6_ehumAvn==9u3P1v20T2z0oa_Y^6lDHk|Ig`h>5Ki9=IQ?_>wo6_ zuTlhK6DK180EFm^Az)IYa z=l@`{f8l=_h32TDB>ZI?+LxTj?7v{c|ALLo9c{iitX~{5V;kGA@)wivabUVAP$fO$O06;+-eAL0ayU60nPyWudD5s#0jAEl`r(a z=;QoLU*Sv3@Jq`AVDzOS0g8HkL`cz+vNfPoDW~}xc`)q zlL!pFuGyCpZ}EOq+RaeB@?ZK* zd!>Dbeae57T&VXD?g3|ki++9|Qy)O!$#c#}#wX!pj(yH-_W*DZNc~x{5B9?UAm6F? zJLiF~M{mWi&u`%g@M-tK{o!}mJeK+beBVCl_Vo?xHt{;>))W>3D@{P 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