Mirror of Justice

A blog dedicated to the development of Catholic legal theory.
Affiliated with the Program on Church, State & Society at Notre Dame Law School.

Saturday, March 4, 2006

Wieseltier on Dennett con't ...

New York Times
March 5, 2006

In the Blogs

Responses to the Review of 'Breaking the Spell'
By JENNIFER SCHUESSLER

In this week's Book Review, philosopher Daniel Dennett writes to protest Leon Wieseltier's strongly critical review of his book "Breaking the Spell: Religion as a Natural Phenomenon," in which Dennett uses evolutionary theory to explain how religious belief took root in the human mind, how it evolved, whether it's really good for us, and if it isn't how we can get rid of it. But Wieseltier's review also prompted heated conversation in the blogosphere, with one blogger calling it "a kind of political/theological Rorschach test" in a time of passionate debate over the proper relationship between science and religion.

At Leiter Reports, University of Texas philosophy professor Brian Leiter challenges Wieseltier's "sneering" dismissal of the idea that science can shed some light on all aspects of human life. "'The view that science can explain all human conditions and expressions, mental as well as physical' is not a 'superstition' but a reasonable methodological posture to adopt based on the actual evidence, that is, based on the actual expanding success of the sciences . . . during the last hundred years," writes Leiter.

Silly Humans, Three Quarks Daily and The Secular Outpost offer more criticism in the same vein, with Silly Humans taking aim in particular at Wieseltier's accusations that Dennett is guilty of "scientism." "Scientism," writes Silly Humans' Michael Bains, is "the ultimate meme. It is insanely inane since it ignores the fact that Science is only a method for revealing the material workings of reality. Since it misdefines what science is, it says absolutely nothing about it." While generally sympathetic to Dennett, Chris Mooney at the Intersection takes issue with some of Dennett's own language, in particular his "unfortunate idea" of labeling religious nonbelievers "brights," which he floated in an op-ed in the Times in 2003.

Wieseltier finds some strong defenders at National Review Online's The Corner, though opinion is hardly unanimous. Meanwhile over at Right Reason ("the Weblog for Philosophical Conservatism"), Steve Burton "reluctantly" offers "one cheer" for Dennett. "While it's true that an evolutionary account of the origin of a belief cannot, strictly speaking, refute that belief," he writes, "it can still prove deeply disillusioning. And I think that's all Dennett is going for here." So why only one cheer? Once the Judeo-Christian foundations of values like democracy, justice and love wither away, Burton writes, the evolutionary foundation that Dennett and others propose may just wither away as well. "I fear that in Darwinist hands these ideals will come off looking like the merest tissue of fraud and delusion."

Unsurprisingly, the review drew the interest of partisans in the ongoing battle over Intelligent Design. At Intelligent Design the Future, a blog by Michael Behe, William Dembski and other supporters of Intelligent Design, Jonathan Witt cites Wieseltier's review with apparent approval, though he criticizes the Times more generally for being "under a Darwin spell." Meanwhile, various bloggers are buzzing about a testy email exchange last month between Dennett and Michael Ruse, a fellow Darwinian who has been strongly critical of Dennett and others he sees as being needlessly antagonistic toward religion. In the exchange (which Ruse forwarded to William Dembski), Dennett wonders whether the Book Review is "under the spell of the Darwin dreaders," adding "I'm afraid you are being enlisted on the side of the forces of darkness." Ruse counters that Dennett and zoologist Richard Dawkins, another forceful critic of religion, are "absolute disasters in the fight against intelligent design," a battle he says the Darwinians are "losing." Stay tuned for the next round of debate in September, when Dawkins publishes his own book on religion, "The God Delusion."
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mp

The (Further) Eroding Moral Marketplace

My opposition to a pharmacist's right of conscience is grounded, in significant part, on my desire to maintain a vibrant "moral marketplace" in which pharmacies can serve as limited mediating structures, carving out their own identities on contested moral issues, e.g. whether or not to offer Plan B and whether or not to honor a pharmacist's own claim of conscience absent a legal mandate.  The reality of a moral marketplace presumes, of course, that the government will allow it to exist.  That appears increasingly in doubt, as evidenced by Wal-Mart's announcement yesterday that it would, under pressure from various state governments, reverse its corporate policy and begin selling Plan B at all of its pharmacies nationwide.  Wal-Mart indicated that it would allow individual pharmacists to refuse to dispense Plan B, subject to their willingness to refer the customer elsewhere.  NARAL immediately objected even to this loophole, contending that this limited pharmacist opt-out "really does leave the door open for women to lose access."

Rob

Sisk at the Conspiracy

Greg Sisk wraps up a great week guest-blogging at the Volokh Conspiracy, discussing his work on how religious-freedom claimants fare in the courts.  Nice work, Greg.

Friday, March 3, 2006

Beatitude

I am in Alta, Utah right now, where the skiing is better than it is anyplace else on the planet.  If the goal of "Catholic" anything -- legal theory, etc. -- is, ultimately, to "be happy with Him in the next," I think that -- at 10,500 feet in the Utah sunshine, I'm pretty close.  Not that I deserve it, of course.

More on "Fundamentalism" Conference

Marci Hamilton writes concerning my earlier post:

Your pre-assessment of Cardozo's conference on fundamentalism and the rule of law is, well, odd, I guess.   You don't bother to mention Esposito's keynote.  Are you aware of his work on these issues?  Or Khan's?  Mark Rozell's?  Prof. Dan Crane, who is an evangelical, is moderating one of the panels, so, just maybe, the debate is going to be scholarly and thoughtful, which, of course, is what Cardozo is known for.  I guess my question is where are you coming from?  I wasn't aware that the boundary line between fundamentalism and the rule of law already had been so politicized that such a conference would generate such a comment.  In my view, the discussion has not even started yet, though it is absolutely crucial for the future.

I've spoken (at Marci's invitation) at two Cardozo Law conferences, both of which were indeed scholarly and thoughtful and balanced, so perhaps it's a little churlish of me to criticize an event there.  I certainly agree that this a vitally important topic, and I already noted that the presenters for the upcoming conference are all excellent and thoughtful scholars.  But excellent and thoughtful scholars still have points of view, and so a conference is still better if it reflects a balance of competing views among thoughtful people on issues as to which there is room for reasonable disagreement.  I don't think that Marci challenges my conclusion that those on the program (speakers and commentators) who have a strong normative position about the role of the Christian right in politics appear to be almost all negative -- for example, on issues like inclusion of religious social services in funding programs, which is certainly an issue on which reasonable people can disagree.  This is not a matter of "politics," but of the academic benefits that come from contending points of view.  That's where I'm coming from (and I personally would defend the Christian right's legal position on some issues and not on others).  I also noted that there were some social-science analysts on the program (like Prof. Mark Rozell, whom Marci mentions) whose work is more descriptive then normative.  But I see no one on the program who strongly defends things like the faith-based initiative on a normative basis.  While Prof. Crane is an evangelical (and I don't know his views on these issues), a moderator is necessarily much more circumscribed in presenting his/her normative positions.  As for the references to Professors Esposito and Khan, who are speaking on Islam, I didn't claim anything about the subject of Islam, on which I'm relatively uneducated.  My concerns had to do with the range of views toward the legal activism of evangelicals, on which I know a lot more.

The real point is not about any particular conference, but about discussions of these matters in general.  When the normatve views on the activism of evangelicals are significantly weighted to the negative in a discussion of "fundamentalism" -- a word that, especially after 9/11, has extremely negative connotations to many (including to me) -- I think there is reason for concern that some important distinctions and countering points of view will be missed.  One such issue I mentioned before (but not the only one) is the distinction in Christianity between evangelicals, who drive several of the initiatives that speakers will criticize, and fundamentalists.  When the contributors are high-quality, as they are here, then the defenses of evangelical activism may still be brought up and seriously considered.  It's just more likely to happen if the discussion includes a strong defender of evangelical activism along with the strong critics.

Tom

Brides and Bridegrooms

Thanks to Rob for posting Levada's comments.  This "bridegroom" argument is also one that is often deployed against the ordination of women.  I personally find it perplexing.  Levada says:

“I think we must ask, ‘Does such a priest recognize how this act places an obstacle to his ability to represent Christ the bridegroom to his bride, the people of God? Does he not see how his declaration places him at odds with the spousal character of love as revealed by God and imaged in humanity?’” Levada added that this provides “a good example of the wisdom of the new Vatican instruction.”

This suggests that he views the bridegroom language in a very literal (and somewhat sexualized) way.  But that makes little sense, whether the priest is gay, straight, male or female.  Certainly the people of God, the "bride of Christ," is not (and simply cannot be) explicitly and essentially female (and heterosexual) in the way that Levada thinks the priest must be male and heterosexual in order to properly display the "spousal character of love."  After all, the people of God includes both men and women, gay and straight.  Indeed, it essentially includes these people. I suppose the answer would be that the femininity of the Church is metaphorical in a very loose sense and totally unrelated to the actual identity (and sexual identity) of its individual members.  And if the metaphor is truly metaphorical on the side of the bride, does it need to be so literal on the side of the bridegroom?  How would a straight priest properly relate to the diverse community of the Church in a "spousal character" except in a way that is highly abtract and metaphorical, divorced from straightforwardly physicalist sexual analogies?

Levada on Gay Priests

Richard John Neuhaus reports on a recent homily given by Cardinal-designate William Levada explaining the wisdom of the recent instruction on homosexual priests:

In addition to the question of psychosexual maturity, Levada said, “the question also needs to be viewed from its theological perspective,” particularly in light of “the biblical image of God’s spousal relationship with his people and Gospel passages in which Jesus refers to himself as the bridegroom.” He took note of “the situation of the gay priest who announces his homosexuality publicly, a few examples of which we have recently heard reported.”

“I think we must ask, ‘Does such a priest recognize how this act places an obstacle to his ability to represent Christ the bridegroom to his bride, the people of God? Does he not see how his declaration places him at odds with the spousal character of love as revealed by God and imaged in humanity?’” Levada added that this provides “a good example of the wisdom of the new Vatican instruction.”

Rob

Thursday, March 2, 2006

Cardinal's Call for Civil Disobedience

It's not often that the Catholic Church is praised as "courageous" in a New York Times editorial, especially when the praise is a result of the Church staking out a position in defiance of the prevailing legal culture.

Rob

Robby George's Invitation

Robby writes, in his post below:

"Let's together give a ringing affirmation of the Church's teachings on torture, capital punishment, abortion, and marriage and sexual morality."

The Church's official teaching on "sexual morality" holds, inter alia, that it is immoral for anyone *either* to engage in any species of sex act that of its nature ("inherently") cannot be procreative (e.g., oral sex) *or* to engage in any deliberately contracepted sex act with the intention of preventing the act from being procreative.

This teaching lacks credibility for most Catholics in the United States--and, I think, with good reason:  I concur in the judgment of many Catholic theologians that this teaching is seriously mistaken.  (The theological literature on this is enormous.)

Now, I know Robby disagrees with me about this, but that Robby disagrees doesn't begin to explain why he would issue an invitation that includes the Church's teaching on "sexual morality".  After all, Robby *knows* that very many of us cannot in conscience affirm that teaching.  So I am struggling to discern what Robby is trying to accomplish in issuing the invitation he did.  Robby?

Michael Perry
 

George's Invitation

I'm all for taking on sacred cows, but I don't understand the inability of many conservatives to simply acknowledge the evil of this administration's policies with respect to torture without bringing up abortion.

Prof. George would surely admit that the multiplication of issues he proposes would needlessly dilute the force of the truth he welcomes speaking to this administration about the evils of its torture policies.  So I have a somewhat different invitation, which I offer as a friendly ammendment:  Why don't we sign a joint statement (now) condemning in the strongest possible terms the torture practiced by this administration (which was, after all, the topic of Michael's post), and when  Democrats control ANY branch of the government or have any appreciable influence on national abortion policy, we can sign a joint statement about abortion?