Philosophical musings on a diverse variety of subjects.

"Chenango" is an old Indian word allegedly meaning "land of the bullthistle. Or so the traditional story has it. The bullthistle (Cirsium vulgare) is not native to North America; it was probably brought over from Europe. Nevertheless, we in Chenango County, New York, use it as our county logo. I am a Bullthistle Birder, a Bullthistle Botanizer, and a Bullthistle Hiker. With this blog I am now a Bullthistle Blogger.
For posts specific to Chenango County click these links.



Monday, November 19, 2012

DOES GOD EXIST?

Donald A. Windsor

Does God exist?  This is the most important question I have ever tried to answer.




If God does exist, then all our experiences would have some meaning, because we may then fit into some larger plan.  If God does not exist, then our lives are meaningless, except for whatever meaning we can assign.

Ignoring God is easy when our lives are running smoothly.  But when we are experiencing one misfortune after another, we tend to implore God for blessed relief; at least, I do.  When such relief comes, we are grateful.  Thus the common expression, "Thank God". 

The literature dealing with the existence of God is vast.  I have read much of it but still find it useless.  If God exists, I want to dialog directly with God.  I do not want to go through a holy middleman, or even an unholy one.  Talking to God is easy; that is what prayer is all about.  However, I want God to talk to me, personally, directly.

God does not violate scientific principles, so I do not expect to hear voices or see divine majesty.  But if God observes the natural systems that God created, how else could God communicate?  I think I have figured out how.  God communicates by influencing probabilities.  The probability of any event happening is one.  However, before the event, the probability is less than one.  If God knows the future, then by definition God knows what events have probabilities of one.  We do not.  Humanity invented the concept of probability to measure ignorance.

What this means in everyday life is that some very close calls can make or break us.  Every time that I survive a narrow escape, I interpret it to be a powerful message from God.  Not all narrow escapes are physical life or death.  Some are careers, or opportunities for enjoyment, or the differences between winning or losing, or whatever forms a pivotal change.  That is, God speaks to me by guiding my adventures with life-altering events.  Does God guide your adventures?

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Tuesday, November 13, 2012

EXTENDING THE TEN COMMANDMENTS


Donald A. Windsor

The traditional Judeo-Christian Ten Commandments are inadequate.




The first three Commandments deal with humanity's interrelationships with God (Exodus 20:1-10).
1.  You will have only one God (:2-5). 
2.  Do not take God's name in vain (:7).
3.  Keep holy the Sabbath Day (:8-10).

The next seven Commandments deal with humanity's interrelationships among itself (Exodus 20:8-17).
4.  Honor your father and mother (:12).
5.  Do not kill (:13).
6.  Do not commit adultery (:14).
7.  Do not steal (:15).
8.  Do not bear false witness against your neighbor (: 16).
9.  Do not covet your neighbor's property (:17).
10. Do not covet your neighbor's wife (:17).

Now we need some Commandments that deal with humanity's interrelationships with our planet Earth.  Here are five that I propose.
11.  Do not pollute.
12.  Do not overpopulate.
13.  Do not destroy natural ecosystems.
14.  Do not render a species extinct.
15.  Do not contaminate other planets.

My purpose here is to encourage thinking about humanity's responsibilities toward its own world and the rest of the universe.  Moreover, I would like to see such interrelationships elevated to a religious obligation practiced with a religious fervor. 

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Monday, October 8, 2012

TRIBALISM


Donald A. Windsor

Tribalism is the real original sin of humanity.  Being members of tribes enabled us to survive and thrive.  However, tribalism is the basis of war -- one tribe against another, or one group of tribes against other groups of tribes, supertribes.


Being tribal is built into our genes and we may never be able to shake it.  We may never want to.  All we can hope to do is recognize it and then learn how to reduce its evil effects.

Being tribal is, in itself, not an evil.  Waging tribal warfare is.  What holds us together seems to keep us apart.  Our tribe is us; our personal identity is our tribal identity.  Everyone who is not in our tribe is them.  Us versus them is the essence of tribalism.

Competition is one thing, but why does it have to be deadly?  Kill or be killed seems to be the attitude.  Is there any hope that this attitude can ever be relaxed? 

Judging by history, no.  Alliances, treaties, and even inter-tribal marriages among tribes may create temporary peace, but eventually war breaks out, again.  Supertribes, groups of smaller tribes, prevent war among their constituent tribes, but then war breaks out among the supertribes.  Peace among all tribes everywhere seems hopeless.

We all belong to tribes.  Teams are tribes.  Clubs are tribes.  Work places are tribes.  Neighborhoods, hamlets, villages, cities, countries are all tribes.  Political parties are tribes who often put their own goals ahead of municipal interests.  Tribes of billionaires (the 1%) wage class warfare against the rest of us (the 99%).  The middle class seems more concerned with the welfare abuses of the poor than with the greed of the rich, thereby allowing the rich to stand back and enjoy the tribal warfare between the middle and lower classes.

Meanwhile, we all suffer.  Humanity has suffered all through history because of tribal warfare.  Humanity did profit, however, because we are now the dominant species on Earth.

Jesus did not deal with tribal warfare.  He dealt with the actions of one person to another.  The Old Testament covers the relationships between people and God.  The New Testament covers the relationships between one person and another.  I am puzzled as to why the tribal interrelationships are not addressed as an evil.

In fact, the Old Testament was heavily tribal, the Jews versus other tribes, as well as their own 12 tribes of Israel.  When the Jews, after 40 years of wandering, finally reached their Promised Land, it was not vacant.  The Canaanites were already living there.  Joshua had to lead the Jews to wage a genocidal war to invade and take over the Canaanite land.  This might-is-right event is the most evil episode in the Bible.  Yet, it is portrayed as being approved by God.

The New Testament has Jesus involved with persons from other tribes, Pharisees, Samaritans, even Romans.  Jesus demonstrated good will toward all people, even those of other tribes.  But Jesus did not touch upon tribal warfare.  Turning the other cheek is not a battle cry.  It is begging to be slaughtered.  Well, admittedly, that is one way to reduce tribal warfare, by annihilating tribes. 

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Monday, October 1, 2012

IS THE BIBLE THE WORD OF GOD?

Donald A. Windsor

Is the Bible the word of God?  It does not make any difference whether it is or not.  The Bible is a great book and certainly can stand on its own merits.



Why then do so many people claim that it is and defend this claim so zealously?  Some of these champions of divine inspiration probably have a strong desire to be on the side of righteousness.  They are making a political or tribal identity statement.

To many others, having God communicate with us via a holy book seems perfectly reasonable.  However, the harsh reality is that God does not do much communicating with humanity.  Many claims are made, but there is no hard evidence that they are true.

God is, by definition, all-knowing.  So God must know how to communicate.  God must know more than advertisers and salesmen.  Holy books and, especially holy men, are not selling well today.

I suspect that God may be communicating with us in ways that should be obvious, but are often ignored.  My goal is to try to find them.

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Saturday, September 15, 2012

HOLY SPACE BETWEEN RELIGION AND THEOLOGY




Donald A. Windsor

Religion belongs to the clergy and theology belongs to academia.  Both of these camps would like the rest of us to just follow along with whatever they dole out.  Shepherding sheep is the clergy's model.  Gobbledygook is the theologians' fortress.


I do not need or want a shepherd because I like to go my own way.  I am not a follower.

I do not like, or even tolerate, the approach of academic theologians because they seem to be more preoccupied with the works of each other than they are with God.  Theology is supposed to be the study of God, not the study of theologians.  Academic theology is profound, but useless.  It has no practical applications to every day personal life.

So, I am left free-ranging in whatever ground I can scrounge between the two mighty realms of religion and theology.  To me, this sacred stretch is my holy space.  I can shop around in both realms, pick and choose what I like, and escape back to my precious sanctum.

Furthermore, I doubt whether God wants me to be anywhere else.  The clergy and the theologians, as well as those who are both, are middlemen.  I want direct access to God.

But conversing with God is a one-way street.  I talk, but God remains silent.  No conversation takes place.  But that is why I remain driven to explore.  Perhaps God responds in ways other than linguistic.  Perhaps God dialogs in terms of fate.

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Monday, September 10, 2012

FINDING PURPOSE IN LIFE

Donald A. Windsor

Assume that God has a purpose for each of us, or at least, some of us.  Our mission, then, is to decipher what it is -- and then accomplish it.  The actions performed carrying out this mission would constitute religious behavior.




The problem is determining what is the will of God, and what is our will, and what would be the proper mix.  Thinking that you are doing the will of God can be dangerous.  Atrocities have been committed by persons who firmly believe that they were doing what God told them to do.  Suicide bombers and other mass murderers immediately come to mind, as do psychotics and extreme zealots.  The harsh truth is that none of us can really know the mind of God.  After all, we can not even be sure that God exists.

An old joke states that Shakespeare did not really write all those works attributed to him.  Someone else with the same name did.  OK, then if God does not exist, assume that someone else is doing all the things attributed to God.  For it is obvious that the Universe exists and that something keeps it running.  Call that something God.

One way or another, we strive throughout our lives to find our purpose, our reason for being.  For some folks, it seems to have been easy.  They do everything right, earn the proper credentials, and practice their profession.

Unfortunately, for the rest of us, life is not so smooth.  We get jostled from one disappointment to another.   Our lives are jumbled misadventures full of agonizing frustrations.  Attempts at success are smacked back with abject failures.  Our every hope, our every dream, our every aspiration is crushed.  Sometimes we even come very close -- and then get walloped.

Sometimes I think that my purpose in life is to fail.  But maybe life is like trying to get out of a maze, where each dead end is a sign that the path chosen is not the correct one.  If that were indeed the case, then finding one's purpose would be a simple procedure.  Just keep plugging away, trying one damn thing after another, until the right one turns up.  Hackers use this approach when looking for passwords.  In fact, trial-and-error is widely used in trouble-shooting everything from machines to computer programs.  Why not use it where it counts, in our own lives?

However, what if trial-and-error never produces any successes?  Does success equal purpose?  Is our purpose in life to be successful?  It may not be.  Perhaps God's purpose for us was, or will be, achieved by some of the actions we performed as we struggled to achieve success.  After all, strange and devious are the ways of God.

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Tuesday, September 4, 2012

TALENTS, DEFECTS, AND FATE - A PERSONAL RELIGION

Donald A. Windsor

Religion on a personal level uses our God-given talents while overcoming our defects, all within the guidance of fate.  We are endowed with talents so that we can use them for God's purposes.




Organized religion is for community worship.  As such, it emphasizes rituals and organizational bureaucracies to provide social cohesion and control.

Some of us, such as yours truly, are not comfortable in the environments generated by these groups.  We like to go our own ways.  In fact, I believe God wants us to.  Does this mean that we are not able to have a religion?  No.  It merely means that we have to practice our own personal religions.  We certainly can belong to religious groups, but we cannot get too bogged down with them.

My personal religion is based on three components:  talents, defects, and fate.

TALENTS.  Talents are abilities that we were blessed with.  Of all our abilities, talents are the ones which are way above average, the ones at which we excel.  Many people seem to have no talents, which figures because most people are, by definition, average.  Or, if they do have talents, they do not display them.  They may even suppress them, out of fear of ridicule or abuse.  Exercising your talents can make your companions jealous, even contemptuous and vengeful.  Society punishes showoffs, except when they become successful; then they are merely envied.  Most successful people, especially in show business, came up the hard way, by overcoming rejections.

DEFECTS.  Defects are disabilities that we were cursed with.  These are the ones that distract us from or interfere with the development of our talents.  The most obvious defects are physical, but they can also be mental.  Some people are crippled.  Some are psychotic.  Some are highly emotional.  Some people with great talent are also saddled with devastating defects.

FATE.  Fate is how God communicates with us on a personal level.  The holy books and holy persons of organized religions tend to intrude between us and God.  Fate manifests itself in mysterious ways, sometimes jarring and painful, other times exhilarating and joyous.  Everyone experiences fate.  It is best recognized, and appreciated, when it saves us from horrible events.  Somehow, we come out unscathed.  However, sometimes we do suffer from terrible calamities.  Sometimes we react by asking, "Why me?"  Then again, sometimes fate is so benign that we hardly notice it.

Fate does not nullify free will.  If we choose to do something stupid, it is our own fault when we suffer the consequences.  Fate is usually expressed as improbable coincidences, such as being in the right place at the right time, or its opposite, being in the wrong place at the wrong time.  Fate is very mysterious, but as I review my own long life, I can see how it has shaped me into what I am today.

I tried very hard to be a success.  In fact, I am still trying.  But every time I come close, something untoward happens to knock me off course.  However, when ever I get very discouraged to the point of giving up, something positive happens to inspire me to keep striving.  It is as if my life has been an eight-decades long channel in which I bounce between almost success and almost failure.  I consider this channelization to be my religious struggle.  I have been trying to push my talents and overcome my defects within the bounds that fate has allowed.

Practicing such a personal religion is not for everyone, only for those of us who believe that we really are talented, even if we have been presented with plenty of evidence that we are not.  We have a fire-in-the-belly motivation, and I assume that it has been bestowed on us by God to give us the perseverance to move forward.

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Tuesday, February 14, 2012

FIREWALLS BETWEEN SCIENCE AND RELIGION AND BETWEEN RELIGION AND THEOLOGY

Donald A. Windsor

Scientists can believe in God.  However, they cannot incorporate God into their scientific explanations.  A firewall must separate those two domains.  Jesus emphasized this separation in his admonition "Render onto Caesar what is Caesar's and onto God what is God's" (Mark 12:17).

But suppose that, as a thought-experiment, scientists were able to peek around the firewall and look at nature from the aspect of God.  What would they see?  They would observe much clearer patterns, because God would not need probability.  Probability is defined as one option divided by all the applicable options.  Probability is an expression of a lack of knowledge, for if we knew which option would occur, it would have a probability of 1.  Every event that has ever occurred had a probability of 1. 

God probably sees the past, present, and future all at once.  Our present is just the interface between the past and the future.  We are swept along by the unstoppable flow of time.  Does time exist for God?

For that matter, does God exist?  Do we define God?  Did humanity create and perpetuate the concept of God simply because we have no choice?  God is the logical framework that we need to complement our paradigms of time and of existence itself.  We recognize time, so we tend to wonder what no time, or eternity, would be.  We exist, so we wonder about nonexistence.  Anything that we wonder about, that we cannot figure out, we attribute to God.  We are visible; God is invisible.  We are mortal; God is immortal.  We have huge gaps in our knowledge; God is all knowing.  We make mistakes: God is infallible.  And on it goes.  God is everything that we are not.

The firewall separating science and religion is often under attack.  Much, if not most, of humanity does not recognize this firewall, usually because they do not understand science.  Moreover, they do not understand religion.  Most people see God through their religion and probably cannot comprehend how God could be separated from religion, particularly their religion.

Which is why we need another firewall, one separating religion from theology.

Theology is the study of God.  Religion is a prescribed set of beliefs and rituals peculiar to a group of people.  Religion is a tribal identifier, much like a uniform, which separates us from them.  In fact, some religions do have dress codes.  Religion divides people and is a rallying point of wars.  Iraq is a poignant example, where Shi'a and Sunni Muslims perpetually kill each other.  History is full of such conflicts throughout the world.  Even when wars may not be caused by religious differences, these differences are exploited by their holy leaders to inspire the combatants. 

Religion seems to have been invented by kings to convince their subjects to endure extreme hardships, and even death, in support of sovereign (= divine) causes.  Kings proclaimed themselves to be God's rulers on Earth.

Theology is the study of God and should not be contaminated by religion.  Theology should be a branch of philosophy and should enjoy the same interrelationship to science that philosophy does.  No firewall is needed.  The distance between theology and science is maintained because theological experimentation is difficult, perhaps impossible.  The effects of prayer on event outcomes, such as healing or survival, are interesting, because they ask God to change what seems to be the inevitable future.  Nevertheless, they are also puzzling and inconclusive.

I have tried many theological experiments and they all leave me unsatisfied, but not so unsatisfied that I could conclude that they produced negative results.  My problem is my own deeply entrenched bias.  I want the God that I learned about in Catholic schools.  However, I fear that such a God probably does not exist.  "Probably" indicates my lack of knowledge.  Consequently, I seek reassurance that my God is still there. 

My religion is Catholic, but some of the rules of the Catholic Church seem to be nothing more than tribalistic stances.  Opposing birth control, abortion, and same-sex marriages has no basis in Christianity.  Jesus never mentioned these subjects.  Celibate male priests is another position that the Church simply cannot rationally defend, yet it persists in enforcing.

All of which leaves me as a lonely infidel clutching an elusive figment of a hoped-for God.

Erecting firewalls between science and religion and between religion and theology helps me cope with life.  Evidently, I am not fond of religion.  But I am a scientist and remain fascinated by theology.

Amen
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Thursday, February 2, 2012

THE ANNUAL HANGING OF THE PITCHFORKS

Donald A. Windsor

When an irate mob storms the castle, they are equipped with pitchforks and torches.  Or so some legends seem to portray it.  The pitchforks in my drawing are not noticeable, nor is there any hint that an annual event is occurring.  Why would an angry horde want to hang their pitchforks anyway?  Let alone on an annual basis?



The metaphor in this drawing is that assigning a periodicity (annual) to an event that virtually nobody has ever witnessed (hanging of pitchforks) is a brazen act of audacious incongruity.  The cognitive dissonance between what the title says and what the drawing depicts segues into the metaphor in an abrupt, jocular moment of temporary befuddlement.

Friday, January 27, 2012

THE CATACLYSMIC DELUSION OF SELF-CONTROL

Donald A. Windsor

My drawing, "The Cataclysmic Delusion Of Self-Control", was done with ballpoint pens on cardboard.










What appears to be two misshapen gears represents the futile attempts of the much smaller one to control the much larger, more complex one.  However, the teeth do not mesh and the larger one is about to topple over and knock the smaller one away.  The whole concept of self-control is precarious at best and ultimately cataclysmic.  Nevertheless, we continue struggling to try.


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Tuesday, January 24, 2012

GENUINE ARTISTS

Donald A. Windsor

A genuine artist has "been driven since childhood", according to Raymond J. Steiner (1).  Upon reading his definition, I realized that I am a genuine artist.  I have been drawing and painting ever since I was a little kid.  My mother enrolled me in children's classes at the Art Institute in Chicago when I was six years old.  At the end of every class the teacher decorated the classroom walls with our works.  So, I can truthfully say that I once hung in the Art Institute.  I remained a frequent visitor to this great museum until I departed from Illinois at the age of 32. 

I am not only a genuine artist; I am a compulsive genuine artist.  I was thrown out of school in the sixth grade for passing my comic strips around during class, after repeated warnings not to.  In the Army, I faced severe military discipline for hanging my disrespectful cartoons on official bulletin boards; fortunately, I was never caught.  Back in the 1950s, before graffiti became widespread, my creative works appeared throughout the Chicago area.  I am a compulsive doodler and use fanciful scribbling as a form of meditation.  My current drawings use ballpoint pen on cardboard, because they are done while listening to lectures or pondering some subject I am researching.

Now I want to extend Steiner's brilliant definition further.  Genuine artists may or may not be professionals.  Artists who sell their works have to produce what customers will purchase.  Those of us who do not sell are free to produce whatever kind of art we want.  We enjoy pure freedom of expression. But, we do want to exhibit our works.  Several decades ago, I used to sneak my drawings into famous art museums (MOMA, Metropolitan, Philadelphia, etc.).  I even developed a kit of pins and tapes, so that I could attach my work to any kind of a surface.  I would return at least an hour later and find that my work was removed.  I even put a message on the back of every piece stating that "For more of these, contact me" and I left my name, address, and phone number.  No one ever did, nor was I ever arrested.

EXHIBITING

The exhibition system works against me.  Art shows are usually juried.  Entry is based on the opinions of jurors.  The jurors are invariably professional artists or art teachers.  They are, by definition, in tune with what the market or the academic world wants.  How then are they qualified to judge the works of non-professional, non-academic genuine artists?

They are not!  They are indeed admirably qualified to assess techniques and appraise prices, but they foster limited notions of creativity that exist in their professional world.  They do not seem to recognize what some of us genuine artists realize is creative. 

I recommend that the jurors of art shows at least allow some token integration, an affirmative action.  Admit a few of us outcast genuine artists.  Let the world see what kind of art goes on outside of the jurors' gated communities.  I dare them.  Surely they are not afraid of us?  Or are they?

Anyone disagreeing with me might argue that compulsive behavior in a self-proclaimed artist does not necessarily produce good art.  I certainly agree.  But what does "good art" look like?

ART AND SCIENCE

I am a biologist, so my concept of art lies in the distinction between science and art.  Scientists strive to describe reality.  Artists strive to express their reactions to reality.  Good art, in this sense, is a faithful expression of personal reactions.  Personal reactions to reality are easy to produce but are very difficult to convey.  Different viewers may perceive expressions differently.  Good art must succeed at conveying expressions of reactions.

ART AND CRAFT

A painting of a bluebird must accurately capture what a bluebird actually looks like, in order to be a scientific illustration.  For a bluebird painting to be art, it has to leap into a metaphor.  The same painting can be both.  Or not.  A scientific illustration that does not leap into a metaphor is a craft.  Art is a craft that leaps into a metaphor.  The concept of metaphor gets bandied around but I adhere to its original meaning.  "Meta" means beyond and "-phor" means bearer; a metaphor bears something beyond what the craft itself presents.

Works that are untitled are merely crafts.  Titles assist viewers to uncover the metaphors.  If the artists themselves cannot think of their own titles, it is evident that they did not think enough about their works to embed them with metaphors.  Jurors are admirably suited to assess and appraise crafts.  However, I wonder about their capabilities to recognize metaphors.

Juried art shows are mostly exhibits of crafts.  Don't believe me?  At your next visit to a juried art show, stand in front of every work and ask yourself, "What is the metaphor?"  Then calculate the percent of the works that leap into metaphors.

CONCLUSION

As a compulsive genuine artist, I create my own art and ignore professional and academic trends.  The result is that I have great difficulty getting a chance to exhibit.  Consequently, I encourage some art shows to not be juried, or to at least have an non-juried component.

My art expresses my personal reactions to reality. I reserve my accurate descriptions of reality to my scientific research.  For a sample of my drawings on a PDF file, request it from me at windsorda@roadrunner.com

Art is a craft that leaps into a metaphor.  All untitled works are crafts.

Sometimes I think that being a compulsive genuine artist is a curse.  But only sometimes!


1.  Steiner, Raymond J.  Peeks & Piques!  Art Times 2011 November-December; 28(3): 2.

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Friday, January 6, 2012

BIOCARTELS AS MEMBERSHIP MATRICES

Donald A. Windsor

The biocartels of two host species, the American Robin (Turdus migratorius) and the European Starling (Sternus vulgaris), were compared and expressed in a  membership matrix.  Both bird species share similar habitats in North America.  However, the starling is cosmopolitan and has more parasites.  The biocartels were limited to symbionts that are parasites.

The robin had 106 parasite species and the starling had 171.  Of the total of 277 parasite species, the robin had 38.3% and the starling had 61.7%.  Forty parasite species were shared by both bird host species, so the distribution was 66 parasite species unique to the robin (27.8%), 40 parasite species shared (16.9%), and 131 parasite species unique to the starling (55.3%).

Membership matrices have two advantages.  They can accommodate many biocartels for comparison and they can be treated mathematically.

The full article was published in the
Archives of the SciAesthetics Institute 2012 January; 12(12): 1-14.
A copy is available from Donald A. Windsor, PO Box 604, Norwich NY 13815 for the breakeven price of $3.00, which includes postage.


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