This is the third in a series of posts on skepticism (and Goose Island beers.) The earlier posts can be found here.
We are told by Moses Maimonides that the predominant Muslim scholars of his day were atomists. Much like most people today, these mutakallimūn believe that all matter is composed of indivisible particles. More controversially, however, they also believe that time itself is composed of time-atoms. Maimonides claims that this belief is derived from Aristotle’s assertion that time, space, and motion “are of the same nature” because they can be divided in constant proportions to each other. So if all matter is divisible into a finite number of atoms, then time cannot be infinitely divisible. To maintain constant proportions to the nth degree, time must also be divisible only a finite number of times. The result of the final division is an indivisible unit of time.
A consequence of these time-atoms is that each moment must be discrete from that which precedes or follows. And, more importantly, the characteristics of each time atom adhere to that time-atom alone and do not transfer from one moment to the next. So all accidents (“such as colour, smell, motion, or rest”) lack duration. For example, the only reason that a beer is amber in color one moment and continues to be the same color in the next moment is God actively creating each atom in each moment. If we were to add green food coloring to beer (for some reason), it would probably turn green. But the “greenness” of the dye ceases to exist in the very instant that the beer comes in contact with it, and God must create the greenness anew in the beer.
Obviously, the beliefs of the mutakallimūn are not consistent with skepticism. (The fact that they are beliefs at all is a dead giveaway.) But some of their consequences certainly appear skeptical. For one thing, these beliefs implicitly deny cause and effect. The addition of green food coloring to beer may result in green beer 10 times out of 10, but the mutakallimūn attribute the change to the will of God, not to some principle of the dye acting upon the beer. This is quite reminiscent of Hume’s argument against inductive reasoning. We cannot come to a rational conclusion that some specific cause always has some specific effect, because that is merely an assumption based on our limited experiences. It is always possible that we are missing something or that some change might disrupt our supposed “law” of cause and effect.
Likewise, the idea that physical attributes do not have duration squares with a thought of Hume’s. Hume argued that to believe in causation, one would have to first identify some law that the future is always similar to the past. But even if such a law does exist, we have no way of knowing it. As a result, it is unreasonable to form any belief as to what will happen in the future, even with things that we observe to be regular and predicable. Although the mutakallimūn apparently believe that God constantly creates attributes through time to create the appearance of continuity, they, like Hume are unwilling to acknowledge any law that the future must be like the present.
The great caveat in this whole line of thought is that one need not actively deny that the addition of food coloring will change the color of the beer. We are entitled to rely on practical experience to help us through our day. The issue is whether we can, through reason, come to believe that causes will always have effects and that the so-called laws of the universe will be the same tomorrow as they are today. The mutakallimūn doubt both of those, but believe in a certain explanation of the universe and that the will of God creates the illusion of continuity. The skeptics, on the other hand, simply withholds belief outright.
Beer of the week: Honkers Ale – No doubt about this offering from Goose Island. This copper-colored bitter is quite nice. It is just a solid, malty ale with a finish that is just bitter enough to balance it out.
Reading of the week: The Guide for the Perplexed by Moses Maimonides – This selection from Chapter LXXIII of Part I lists the twelve propositions common to all mutakallimūn, as well as some of the consequences of those propositions. Regarding time-atoms, Maimonides writes “The Mutakallemim did not at all understand the nature of time.”
Question of the week: How can one square the skeptic’s rejection of causation and the reasonable confidence that flicking the light switch actually does cause the lights to come on?
Peer pressure is an interesting and familiar phenomenon. It can also be very dangerous, particularly when alcohol is involved. The classic form of peer pressure is “to be one of us, you must do x“. If “x” is drinking, smoking, stealing, etc., this can be very problematic indeed. But peer pressure can also be used to encourage more positive behaviors or to enforce less dubious social mores. (“If you want to be one of us, you have to be respectful.”) So peer pressure is not bad per se.
One particular form of peer pressure that deserves a closer look is when there is a very specific non-peer group used as a counter example. In this sort of peer pressure, the form is “do NOT do x, lest you become one of them.” There remains the implicit pressure to conform to one’s own peer group, but the pressure is compounded by vilifying another group.
The Laws of the Old Testament are full of this sort of admonition. A several acts are proscribed specifically because they are perceived as gentile behaviors. And even when certain things are prohibited for reasons other than to keep the Jews separate from the rest of the world, there is still a hint that being different from the gentiles is the real goal. Moses Maimonides explained that the prohibition on eating pork was for sanitary reasons. Even so, he made a point of bad mouthing the (Christian) French while he was at it. “[W]ere it allowed to eat swine’s flesh, the streets and houses would be more dirty than any cesspool, as may be seen at present in the country of the Franks.” Don’t eat pork, or you will be like the French.
Likewise, in A Counterblaste to Tobacco, King James I of England railed against the use of tobacco, arguing in part that it is unbecoming of Englishmen to take on the habits of “beastly Indians.” For good measure, he even points out that the English disdain the habits of the French and Spanish. If they refuse to adopt the customs of their near neighbors, how much worse is it to imitate New World savages?
Of course, the French were not only on the receiving end of this type of negative peer pressure; they practiced it as well. After invading Egypt, the use of hashish among the French became popular. Napoleon supposedly banned the consumption of hashish, not because of it’s deleterious effects, but because he did not want to see Frenchmen adopting the habits of lower-class Egyptians.
On this side of the Atlantic, the same thing can be observed. In addition to banning tobacco and alcohol, the Mormon prophet Joseph Smith forbade his followers from drinking tea and coffee. One of his supposed revelations from God was that “hot drinks are not for the body or belly.” Frankly, I do not know if the prohibition on tea and coffee was specifically for the purpose of further separating Mormons from the rest of American society. But it is worth noting that something like 90 percent of American adults consume caffeine daily, making it the single most popular drug in the country. If the goal is to separate themselves from the rest of society, a rule against coffee seems like a good starting place.
About a century ago, the Department of Agriculture relied partly on the vilification of the others in advocating the prohibition of cannabis. In a report by R. F. Smith, the Department concluded that, “[t]he sale of the drug [marijuana] is not confined to Mexicans. American soldiers, negroes, prostitutes, pimps, and a criminal class of whites in general are numbered among the users of this weed.”
There you have it, don’t eat pork, lest your cities stink like France. Don’t smoke tobacco, lest you take on the habits of savages. Don’t take hashish, lest you be like lowly Egyptians. Don’t drink beer, wine, coffee, or tea, lest you fall in with non-Mormon Americans. And don’t smoke hemp, lest you be like Mexicans, negros, pimps, and the criminal class in general. You don’t want to be like any of them, do you?
Beer of the week: Dundee English-Style Ale – There may well be legitimate reasons to avoid pork, coffee, tobacco, alcohol, hashish, and cannabis. (Legality and health concerns spring to mind in particular cases.) But the fact that some group of “other” people consume them is not a legitimate reason. So I am going to smoke the occasional shisha (tobacco) and cigar. And drink this beer. Dundee English-Style Ale is a dark brass-colored ale has a foamy white head that leaves good lacing down the glass. The aroma is slightly sour and malty, like sourdough. The body is malty with hints of sour and spice. Overall, very nice beer. Dundee proves to be a good value yet again.
Reading of the week: A Counterblaste to Tobacco by King James I of England – Jeremy Bentham wrote of this pamphlet, “as the circumstances of the times did not afford the same facility of burning tobacco-smokers as for burning Anabaptists, [King James] was forced to content himself with writing a flaming book against it.”
Question of the week: Have you seen peer pressure used for good?