Anaximander – the first scientist

Recently I discovered Carlo Rovelli, an Italian physicist and best-selling popular science writer and noticed he had written a book on Anaximander, an early Greek philosopher who lived around 150 years before Socrates in the sixth century BC. Though I read some of the Greek philosophers when I was younger, I don’t recall coming across Anaximander. I thoroughly enjoyed reading his book and so here is a review.

Anaximander (c. 610 – c. 546 BC), lived in Miletus, a city of Ionia (in modern-day Turkey) and was a student of Thales. Nothing but a few quotations and descriptions of his work survive in the works of later philosophers, but from this sparse information, Rovelli mounts a persuasive argument that Anaximander was the first true scientist, the first to suggest that order in the world was due to natural forces, not supernatural ones.

Ancient Roman mosaic from Trier, dating to the early third century AD, showing Anaximander holding a sundial.

Prior to Anaximander, Greek thinking, including that of his teacher Thales, ascribed the causes of natural phenomena to the actions of the gods. Anaximander was the first to look for natural rather than supernatural mythical causes and to be willing to reject the views of authority. Among other things, he proposed that:

  • The universe arose from a single point (the apeiron) when hot and cold separated from the apeiron, generating the cosmic order.
  • The Earth is a body of finite dimensions floating in space. It doesn’t fall because there is no particular direction towards which it could fall.
  • Meteorological phenomena have natural causes. Rainwater is water that has evaporated from the oceans and rivers. Thunder and lightning are caused by colliding clouds, not the actions of Zeus.
  • Earthquakes are caused by fissures in the Earth
  • All animals originally came from the sea and the first animals were fishlike creatures.

Rovelli particularly identifies the conceptual leap from a flat Earth to a finite Earth floating in space as an extraordinary achievement. While Anaximander conceived of the Earth as a short stubby cylinder, the next generations of Greek philosophers rapidly realized that the Earth was spherical and even measured its circumference with reasonable accuracy. Despite popular belief, even through the dark ages and Middle Ages, educated Europeans knew that the Earth was round (see for example, Dante’s description in the Divine Comedy). European civilization was the only one to make this conceptual leap, and it did so 26 centuries ago. Despite the fact that the Chinese collected detailed astronomical measurements from Anaximander’s time onwards, they never realized that the Earth was round and floated in space. At least until the 17th century, when contact with Western astronomers led the Chinese to rapidly agree that they had got it wrong.

Rovelli has some fascinating arguments about why Greek civilization of the 6th century BC was such an intellectual ferment, not only in natural philosophy but forms of government. These hinge on the fact that the Greek language has six fewer consonants than the Phoenician language, but I will let you read the book if you want to know why.

Rovelli argues that Anaximander was the first thinker to question and disagree with the views of authorities, including his own teacher Thales, while still holding them in respect and reverence. Between absolute reverence and rejection, he discovered a third way. Rovelli says

“In my view, modern science in its entirety is the result of the discovery of this third way. ….[Anaximander] was the first thinker able to conceive and put into practice what is now the fundamental methodological credo of modern scientists: make a thorough study of the masters, come to understand their intellectual achievements, and make these achievements their own.Then on the basis of the knowledge so acquired, identify the errors in the masters’ thinking, correct them, and in so doing improve our understanding of the world.” –  Carlo Rovelli, Anaximander.

He argues that the reason a scientific revolution comparable to the one in the West did not take place in China was precisely because the master in Chinese culture was never criticized or questioned.

The second half of the book addresses the question of what “science” is, and in what ways it differs from religion. Rovelli’s central argument is that the key difference is that science is always willing to question established authority. It does not suffer a priori conclusions, reverence, or untouchable truths. This is the main reason he proposes that Anaximander should be considered the founder of the scientific tradition, not the actual accuracy of his ideas.

The science denialism of current times often attacks science as arrogant and certain of its truths, and one line of attack is to note that today’s scientific understanding of some issues contradicts previous understanding. This is a strange lack of understanding of the scientific method, and Rovelli notes that “the reliability of science is not based on the fact that its answers are certain. It is based on the fact that its answers are the best ones available. They are the best available because science is a way of thinking in which nothing is considered certain, and therefore remains open to better answers if better ones become available.”

The book finishes with a discussion of science and religion, characterizing religion as asserting certain truths are Absolute and beyond question. Rovelli argues that the conflict between rational/scientific thinking and structured religion is ultimately unsolvable because (most) religions demand the acceptance of some unquestionable truths while scientific thinking is based on the continuous questioning of any truth. This is much too simplistic. To my mind, the domain of science is the “outside” of things, what can be observed and measured in principle by anyone. Those who expand the statements of science to dismiss the reality of the “inside” of things, such as the experience of states of consciousness, qualia, emotions etc, are creating a religion of scientism, not doing science. And religion and spirituality should be mainly concerned with these “insides” and with such non-material things as ethics, morals, how to alleviate suffering, how to live the good life, etc. So there should not be substantial overlap between the domains of science (as traditionally understood) and of religion.

However, most of the “structured religions”, by which I assume he means institutionalized religions, have a body of dogma dating back to pre-scientific times, in many cases to the Bronze Age, and are framed in terms of mythic stories which include pre-scientific explanations of natural phenomena and the aspects of reality addressed by modern science. There are still many in the modern world who cling to these dogmas as Absolute truths, though in much of the Western world the major religions have evolved to understand that these mythic stories address aspects of the human condition but are not to be taken literally. On the other side, science is carried out by fallible humans, and there are of course scientists who hold to the “truth” of their findings dogmatically and can resist new evidence and theories that challenge their worldview or their life’s work. The case of continental drift is a classic example.

I argued in a previous post that I think Buddhism comes closest to eschewing dogma in favour of practice, experiment, seeing what works and what doesn’t. But in countries where Buddhism has taken root in pre-modern times, the religion has taken on many mythic elements with God-like Buddhas who are worshipped, and with unquestioned dogmas such as reincarnation. I agree with Ken Wilber that the universality of religion in human cultures strongly implies that it does capture important and universal truths about humanity and reality, and that mythic elements that are not common across all the religions must be the culture-specific understandings of these that should not be misinterpreted as absolute truths.

This is a book well worth reading, even if you don’t agree with all of Rovelli’s views. He certainly makes a strong case that Anaximander is one of the pivotal figures of the Axial Age, standing at one of the deep roots of modernity. His radical “inquiry into nature” without recourse to mythical-religious explanations put Western civilization on the path to the scientific revolution which has changed and will continue to change our conceptual image of the world.  If only institutional religions could embrace the same dynamic, let go of dogma and coercive control and encourage individual spiritual experience and growth.

I think I will leave the last words on Anaximander to a reviewer on Amazon.co.uk, who said:

“The only flaw is Rovelli’s insistence on a cumulative epistemology which just doesn’t get the kind of dialectic that avoids metaphysical positivism without losing the importance of idealisation as a social product.”

The twin pandemics and the second wave

Today, I took another look at the second wave of the Covid-19 pandemic using data on confirmed new cases per day. The first figure shows four countries where the second wave has peaked and is coming down. Australia is somewhat unique in that its second wave peaked considerably higher than the first. Croatia and likely Spain will join that club.

The next figure shows four examples of European countries in which a second wave has started and average new cases per day are growing. New cases are growing in Switzerland at a relatively slow rate. Perhaps more alarmingly, the average effective reproduction number over the last 14 days, Reff,  is substantially higher in all four countries neighbouring Switzerland: France, Germany, Austria and Italy. This number represents the people infected on average by an infected person. Among the European countries with rising case numbers, the UK had the lowest Reff at 1.02 but it could easily rise if there is too much relaxation of social distancing and other measures. For a more detailed explanation of the data and analysis refer to this post on my professional website.

The last figure shows four countries who have had an extended first wave, now declining, and may or may not yet have a second wave. It is no coincidence that three of the four countries in this category  – Brazil, Russia and the USA – are led by far-right nationalists who use technology as a tool for disinformation, demonize minorities and ignore climate change.  Sweden was one of the few European countries not to impose a compulsory lockdown and has had a much more extended epidemic as a result. It did ban gatherings of more than 50 people, but other measures were voluntary. Though I saw a post from a Swedish man recently, saying he was having a lot of trouble coping with the social distancing of 2 metres and asking how soon he could go back to his usual social distance of 5 metres. I haven’t classified the USA has having two waves, because the first small plateau resulted from the peaking and decline of the epidemic in New York largely, while transmission continued to increase rapidly elsewhere, particularly in the South. I came across an article today that described the USA as suffering from twin pandemics: covid-19 and stupidity.

Variations and trends in cultural values across 105 countries, 1980 to 2020

I’ve long been interested in the relationship between the stages of development of the individual (whether stages of moral development, psychological development, or consciousness) and the stages of development of human societies and civilizations. With the increasing prominence of fundamentalist religion in some regions of the world, the rise of science denialism and “post-truth” popularist politics, differences in human values are of huge importance and can literally become life and death matters for people. More generally, it seems fairly clear that people’s beliefs play a key role in economic development, the emergence and flourishing of democratic institutions, the rise of gender equality, and the extent to which societies have effective governments.

So I have taken an interest in results from the World Values Survey over the last two decades, and last month learnt that data from its most recent wave was being released in late July. There have now been seven waves of the World Values Survey (WVS), the first in 1980-1982 and the seventh underway since 2017. There have also been five waves of the European Values Study (EVS), which includes many of the same items as the WVS, and whose most recent wave covers the period 2017-2020. With the release of the WVS 7th wave data for 48 countries in July 2020, the WVS plus the EVS now include data for 117 countries or territories and over 638,000 respondents, covering the period 1981-2020.

Data from previous waves of the World Values Survey were used by political scientists Ronald Inglehart and Christian Welzel to identify two major dimensions of cross cultural variation across the world. They refer to these as Traditional values versus Secular-rational values and Survival values versus Emancipative values. Traditional values emphasize the importance of religion, parent-child ties, deference to authority and traditional family values in contrast to secular-rational values. Survival values place emphasis on economic and physical security. It is linked with a relatively ethnocentric outlook and low levels of trust and tolerance. Emancipative values are associated with gender equality, relative acceptance of divorce, abortion, and homosexuality and rising demands for participation in decision-making in economic and political life. Inglehart and Welzel used factor analysis to estimate where each country lies on these two dimensions are constructed what they called a “culture map”.

I set out to replicate this analysis with the full WVS+EVS dataset including the latest wave [1-4]. I decided to use a different statistical approach (item response theory) to estimate the two dimensions. I have posted a more technical summary on my professional website to give details of this analysis. In brief, I used structural equation modelling to estimate two latent variables. The survival-emancipative variable was derived from data for three questions of gender equality (jobs, politics, education) and three questions on acceptance of homosexuality, abortion, and divorce. The traditional-secular values variable was derived from data for three questions on sources of authority (nation pride, government, parents) and three questions on religion (importance, belief, practice. The values for countries with data for years 2005 or later were used to extrapolate values for year 2019. The following “culture map” shows the location of 105 countries based in these two variables.

New West and West —  Western Europe and overseas offshoots of Western Europe
Returned West —  Catholic and Protestant parts of post-communist Europe  returning to the EU
Orthodox —  Christian Orthodox or Islamic parts of the post-communist world, mostly parts of former USSR
South Asia —  Parts of South Asia under the historic influence of Indian culture
South East Asia —  Parts of South East Asia excluding those under historic influence of Chinese culture
Sinic East —  Parts of East Asia under the historic influence of Chinese culture
Latin America —  Central and South America and the Caribbean
African-Islamic —  African countries south of the Sahara, together with regions of the Islamic world that have been parts of the Arab/Caliphate, Persian and Ottoman empires.

The general topology of this map is similar to the Inglehart-Welzel map, with Scandinavian countries to the top right, Sinic countries to the top left, and African-Islamic countries to the bottom left. However, there are some considerable differences in the locations of countries relative to each other, and the positions of some individual countries – no doubt reflecting the difference between the method I have used and the factor analysis used by Inglehart and Welzel.

I have also extrapolated time series for these two culture variables across the period 1980-2020 and calculated population-weighted averages for 10 culture zones (as used by Welzel in his recent book Freedom Rising  [5].

The following graph summarizes the net trend in culture values from 1980 to 2020 as straight lines joining these two points. For more details, and full trajectories, see trends-in-cultural-values-1980-to-2020.

Net trends for 10 culture zones from 1980 to 2020.

The 10 culture zones are defined as follows:

Reformed West — Western European societies strongly affected by the Reformation;
New West — English-speaking countries (UK, Ireland and former overseas colonies);
Old West — Mostly Catholic parts of Western Europe being core parts of the
Roman Empire;
Returned West — Catholic and Protestant parts of post-communist Europe returning to the EU;
Orthodox East — Christian Orthodox or Islamic parts of the post-communist world,
mostly parts of former USSR;
Indic East — Parts of South and South East Asia under the historic influence
of Indian culture;
Islamic East — Regions of the Islamic world that have been parts of the Arab/Caliphate, Persian and Ottoman empires;
Sinic East — Parts of East Asia under the historic influence of Chinese culture;
Latin America — Central and South America and the Caribbean;
Sub-Saharan Africa — African countries south of the Sahara.

This graphs shows a very clear contrast between the evolution of cultural values for the West plus Latin America and the other culture zones. The West regions and Latin America have all moved quite strongly towards more emancipative values and also away from traditional values to more secular-rational values. In contrast, while the other regions have also moved somewhat rightward in emancipative values, they have moved downwards away from secular-rational values towards to more traditional values. The Islamic East is the major exception with very little change in either dimension.

In his 1996 book, The Clash of Civilizations and the Remaking of the World Order, Samuel Huntington described a global revival of religion in the second half of the twentieth century, claiming that the trend towards secularization went into reverse in the 1970s in every region of the world [6]. At least to the extent the second latent dimension (or indeed Inglehart and Welzel’s traditional-secular factor) measure the degree of secularization, the trends from 1980 to the present do not fit with his conclusion. He was correct in identifying a return to religion in the former Soviet countries with predominantly Orthodox Christian or Islamic religious tradition. He also pointed to an increasingly Hindu orientation of India, whereas the story from the WVS-EVS data is somewhat more complex with a fairly stable level of religiosity from 1990 to 2000 associated with an increasing level of emancipative values, but from 2000 to 2020 an increasing degree of religiosity associated with a declining level of emancipative values. This correlates broadly with the rise of Hindu extremism and the election of the BJP Party with its Hindu nationalist orientation in 2014.

I am currently looking more closely at questions in the WVS/EVS relating to religious belief and exploring ways to develop a better measure of religiosity, if possible to take into account degree of “fundamentalism” and rejection of science. There are also questions that allow investigating how broadly the respondent identifies with others (tribal/neighbourhood, ethno-religious group, nation, world) and whether they see religion as a way of making sense of life in this world versus making sense of life after death. These latter questions are available in fewer waves of the survey but may enable a more nuanced latent variable to be constructed that identifies stages of religious understanding.

References

  1. Inglehart, R., C. Haerpfer, A. Moreno, C. Welzel, K. Kizilova, J. Diez-Medrano, M. Lagos, P. Norris, E. Ponarin & B. Puranen et al. (eds.). 2014. World Values Survey: All Rounds – Country-Pooled Datafile Version: https://www.worldvaluessurvey.org/WVSDocumentationWVL.jsp. Madrid: JD Systems Institute.¨
  2. Haerpfer, C., Inglehart, R., Moreno,A., Welzel,C., Kizilova,K., Diez-MedranoJ., M. Lagos, P. Norris, E. Ponarin & B. Puranen et al. (eds.). 2020. World Values Survey: Round Seven–Country-Pooled Datafile. Madrid, Spain & Vienna, Austria: JD Systems Institute& WVSA Secretariat[Version: http://www.worldvaluessurvey.org/WVSDocumentationWV7.jsp].
  3. Gedeshi, Ilir, Zulehner, Paul M., Rotman, David, Titarenko, Larissa, Billiet, Jaak, Dobbelaere, Karel, Kerkhofs, Jan. (2020). European Values Study Longitudinal Data File 1981-2008 (EVS 1981-2008). GESIS Datenarchiv, Köln. ZA4804 Datenfile Version 3.1.0, https://doi.org/10.4232/1.13486.
  4. EVS (2020): European Values Study 2017: Integrated Dataset (EVS 2017). GESIS Data Archive, Cologne. ZA7500 Data file Version 3.0.0,doi:10.4232/1.13511
  5. Welzel C. Freedom Rising. Human Empowerment and the. Quest for Emancipation. 2013. Cambridge: Cambridge University Press. https://www.cambridge.org/core/books/freedom-rising/80316A9C5264A8038B0AA597078BA7C6
  6. Samuel Huntington. The Clash of Civilizations and the Remaking of the World Order. London: Simon and Schuster 1996.

Breathwork and sensed energy

In an earlier post, I described my experience with transformational breathwork and the Wim Hof method. I’ve continued to practice these, and to do some online sessions with the breathwork instructor from the retreat I attended late last year. In looking around for more information on breathwork, I came across a book by David Lee called “Life force: Sensed Energy in Breathwork, Psychedelia and Chaos Magic” (Norwich: The Universe Machine, 2018).

Lee gives an overview of and simple instructions for ten types of breathwork, as well as discussing their various purposes and effects, and the relationships between them. This is interesting enough, but his approach to understanding breathwork completely changed my experience of it. He describes the book as an exploration of “sensed energy” and schemes of belief that work best for experiencing, cultivating and manipulating these subtle sensations. In particular, he frames breathwork in terms of the arousal and relaxation of sensed energy.

Transformational breathing produces within minutes a tingling within the hands and feet and a sense of energy surging around the body. Lee advises to simply witness this energy as it circulates and coalesces into definite sensations and emotions. Layers of unresolved emotion may surface and the high level of sensed energy helps them to resolve. So breathwork may untangle pain and discomfort from the past. Lee describes how to modulate the intensity of the breathwork to hover in the space between suppression of this unresolved material and its too intense activation, allowing a process of resolution to occur, rather than repression or re-traumatizing. I certainly experience intense emotions at times during breathwork, and the periods of “tantrum” and application of pressure to particular points on the body enable you to intensify and experience or release these intense emotions.

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A pandemic out of control

Over the last two days, I’ve been assessing the coronavirus situation across the world. I’ve posted a regional analysis of trends in new cases on my professional site (an-out-of-control-pandemic-in-most-world-regions).

I reproduce a graph of regional trends below. The dramatic difference in trajectories for Western Europe and the Americas is obvious. While levels are lower in most developing regions, this is mostly due to much lower levels of testing. But confirmed new cases in all regions apart from Europe and East Asia and Pacific are rising.

North America has the most out-of-control epidemic, and that is all due to the USA. I plotted trends for blue and red states in the USA. There is a dramatic difference, with most of the recent rise in new cases occurring in red states (that voted for Republican presidents in most of the recent presidential elections). In the week ending July 5, there were an average 226 new cases per 1 million population in red states compared to 88 per million in blue states.

In a second post which-countries-are-succeeding-and-not-succeeding, I have shown country-specific plots for selected examples of three groups of countries: (1) those that are beating Covid-19, (2) those that are nearly there, and  (3) those that need to take action.  The experiences of the first two groups of countries show that (a) it is important to act early, not wait till there a hundreds of deaths in the country, (b) it only takes about 5-7 weeks of strong interventions to get rid of the majority of cases and (c) half measures don’t work.

COVID-19: light at the end of the tunnel for some countries

Tomorrow, Switzerland will relax its social distancing regime. Classroom teaching at primary and lower secondary schools will again be permitted. Shops, markets, museums, libraries, gyms and restaurants will be able to reopen under strict compliance with precautionary measures. Switzerland has had the 10th highest death rate per million people but has been one of the few high death rate countries to successfully control the epidemic. See the plot for Switzerland below.

I just watched the UK’s Churchill tribute act, aka Boris, give a speech to the nation on the phased easing of restrictions, which is conditional on the reproduction rate R remaining below 1. It apparently is somewhere between 0.5 and 0.9, and even partial easing could easily kick it over 1 (restarting exponential growth). Apart from England, the other three governments are all maintaining current social isolation rules. From tomorrow, workers who cannot work from home should return to work, but try not to use public transport to get there. Primary schools won’t open until at least the beginning of June, and restaurants etc not till July. From the UK plot above, its clear that a much more cautious and conditional easing is definitely desirable.

I have to say that Boris, with his hair neatly combed (!!), actually made what I thought was a quite good speech, with strong emphasis that the government would be guided by data feedback and by the science, by a reasonably sincere expression of empathy for the sacrifices and difficulties of many, and by strong expression of the need for community solidarity. The contrast with the clown show across the Atlantic was quite marked.

The plots above separate New York and the rest of the USA. The timing and size of the epidemic is different in these, but more importantly, it shows the very different time trends. New York is past its (current) peak and on the way to controlling the epidemic. The rest of the USA has not peaked, and cases and deaths continue to rise. Absolutely not the time to start relaxing social distancing in New York, let alone the rest of the country.

Australia (and New Zealand) acted early to implement social distancing, and have done as well as China and South Korea in controlling their epidemics. And they are now relaxing social distancing rules as well.

My professional blog has a post with plots for more countries, and some further explanation of the plots and data.

COVID-19 short-run projections

Its now one month since my earlier post on the coronavirus pandemic    A lot has changed since then. We have gone from 24,392 deaths globally on March 26 to 206,915 on April 26th. And recent analysis of total registered deaths by week in February and March, compared to the same periods in the previous year, suggest that the reported deaths (mostly hospital deaths) are only about 70% of the actual deaths. The proportion of deaths reported in developing countries without good death registration (including most of Africa, and much of Asia) will be even lower.

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Buddhism without beliefs

My son has been reading the existentialists, starting with Camus (of course, The Plague is quite relevant for more than one reason now). He recently moved on to Kierkegaard, who took a form of Christianity as a solution to existential angst. I was reminded of a book I read probably 15 years ago, by Stephen Batchelor: Buddhism Without Beliefs (London: Bloomsbury 1997) which argued that the Buddha was concerned with addressing the existential issue of suffering not with metaphysics and beliefs.  I couldn’t find my copy of this, and bought another, which I enjoyed reading even more than the first time.

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