Oh, The Hedgehogs You’ll See!

Maybe I was too mean to hedgehogs when I first talked about hedgehogs and foxes and what types of thinking they represent, and then when I described how I’d been only a pupa as a hedgehog, but blossomed out of the chrysalis into a fox.

(Mixed animal metaphors are the crocoducks of writing)

Anyway, while I stand by what I said in that piece, I do want to give a more nuanced account of the roles of hedgehogish and foxish thinking, and how important they both are to the history of thought and to all of our quests to understand our complex world.

Here’s the lineup:

  1. Low level hedgehogs
  2. Low level foxes
  3. High level hedgehogs
  4. High level foxes

1. Low level hedgehogs

Now I’m beating up on the hedgehogs again. But if you’re going to have a Big Governing Principle, it seems like it would be worthwhile to know it well, and to be able to defend it. Any hedgehog who defends their Big Idea badly is a low-level hedgehog. This kind of thinking leads to: totalizing political ideologies which cannot respond effectively to criticism, simplistic religious views which nonetheless encompass someone’s entire worldview, inconsistent ideological approaches which fail to examine their own lack of coherence, and so on and so forth.

A brilliant argument. I’m always thrilled when this gets brought up.

These are the kind of people we tend to call stubborn and closed-minded. While they may provoke some thought in others, it is not the kind of high level inspiration we would hope productive disagreement would create. I am reminded of the sneering, uncharitable, unnuanced Republicans I knew in high school, who I made it my business to prove wrong at every possible turn. I learned a great deal in the process, but I was given none of the understanding of thoughtful and high level conservatism that I gained in college.

2. Low level foxes

These foxes can be thought of analogously to low-level hedgehogs; they attempt to balance many facts and ideologies, and do so clumsily or inconsistently. For one reason or another, they fail to effectively negotiate the complexities of the issues they are engaging with. But in contrast to the low level hedgehogs, they have at least decided that a sole guiding principle is not enough.

Simplistic understandings of progressivism and feminism have always fit in here for me. The focus on choice and everyone being supported in what they want is a valiant attempt to balance the competing desires of moral people (as opposed to the hedgehog, who would generally classify those people more strictly as moral and immoral, based precisely on those desires). When critiqued by hedgehogs, high or low level, they tend to shy away from the attack and claim that their worldview already encompasses the desired elements.

When kink critical feminists criticize liberal feminists on the basis of say, the glorification of violence against women, the low level foxes tend to say only that BDSM is about consent and if everyone is happy, it’s fine. That’s great, and I think it’s true, but it is an ineffective and inadequate response to the critique. Similarly, so-called “choice feminists” tend to ask, “Isn’t feminism about choice?” and expect that their choices always be respected. But as has been pointed out many a time, this is a self-defeating and unhelpful approach.

A beautiful sentiment, but is this really enough of an argument?

Low-level foxes are also frequently overwhelmed by the complexities of the world around them. Many intelligent people I have known have been like this, and I was as well (and often still am); it results in trying to take into account a great number of things, but never coming out the other side with clearer thinking. For instance, such a fox might look at the fact that buying sweatshop goods ensures that sweatshop labor will continue but that not buying them will harm all of the people who work for sweatshops and be flummoxed. Which is fair, it’s a totally flummoxing thing. But that approach means that more information can lead to indecision and frustration rather than clearer understanding, which is what we’d hope more and better data would do.

3.     High level hedgehogs

Now, high level hedgehogs are where things get interesting, They are brilliant thinkers, far more nuanced than their low-level brethren, but still adhere to a single guiding principle to explain the world. And it’s for that reason that their ideas change the world. Marx changed the world by injecting totally new strains of thought into dominant conceptions of society and economics, and he did it because he was a hedgehog, because he fought on the basis of the unique all-encompassingness of his ideas. I cannot imagine he would have had the same effect if he had said, “Well, I have this new idea, but I’m sure it can be accommodated into the existing capitalist framework.” No, the point was that he was a revolutionary thinker, and not just because he wanted a revolution. His clarion and focused demands forced everyone to think differently, especially the foxes, who depend in large part on hedgehogs to give them the raw material that they combine into their complex and nuanced worldviews. He made everyone update what they thought was true and tinker with their understanding of the world to accommodate him.

He definitely looks like a hedgehog

This is the glory and birthright of the high level hedgehogs, even if, in being hedgehogs, they are almost certainly wrong (at least about something ). Plato, Cornel West, Robert Nozick, Yeshayahu Liebowitz , Robert George – I cannot help but find their worldviews totally compelling, because they seem so sure, and because they force me to think differently. I have had to grapple and engage with their writings, because they left me no way out, no comforting caveats or seductive shortcuts. They said, this is the truth, and you’d better figure out why you don’t agree with it.

4.     High level foxes

Then why do I place high level foxes at the top? They certainly aren’t always right; I imagine Obama’s political ideology to be fairly foxish, but not entirely correct. But based on my previous argument, if someone were to be correct, it would almost certainly be a high level fox. These are the people I trust to amass huge amounts of knowledge and then carefully assess the data, ideas and ideologies they’ve found, take out the best parts of each, and assemble them into a novel, consistent whole. People like Nate Silver, Eliezer Yudkowsky and Luke Muelhauser, while perhaps not always exactly right, certainly are right more than they ought to be because they have that capacity. I have a friend who I’ve described as someone who, when asked what his political position on a topic is, will go to Google Scholar and tell you in ten minutes. He has that kind of openness to evidence, that kind of ability to sift through the data to find what’s important, and that kind of clarity of thought.

And a crucial part of doing this intellectual work is examining the thinking of high level hedgehogs, assimilating what is brilliant and true, and discarding what is overreach and folly. If we are not only to seek foxishness, but excellence in foxishness, then we must cultivate a healthy respect for high-level hedgehogs and the novel ideas they have forced us all to reckon with. Dismissing Marx because he was empirically wrong or because Stalin was a mass-murderer might prevent gaining a deeper understanding of honest and incisive critiques of capitalism. Ignoring Robert George because he’s an anti-marriage equality Catholic leaves no opportunity for coming to a clearer opinion on what marriage really is and what it’s for. (And of course, understanding high level thinkers you don’t agree with is an excellent way to have better arguments). Hedgehogish ideas must be among those that foxes should make it their solemn duty to seek out and respond to, so that everyone can learn from these thinkers. If we want to be the best foxes we can be, hedgehogs are too important to ignore.

He’s happy that he’s important

I Need a Better Science/Religion Venn Diagram (my post from Catholic site Strange Notions)

I was very kindly asked a few months ago to publish a piece for the new Catholic discussion site Strange Notions. I was allowed to respond to any piece I liked, so I picked Jimmy Akin’s piece about Creation and scientific explanations for the Big Bang. It is reprinted in full here, and I would love your comments, but it’s also worth checking out the original piece with the same title so that you can see all 419 comments at Strange Notions. There were some very interesting arguments over there :).


Jimmy Akin’s piece warning Catholics not to put too much stock in any given scientific explanation of the Big Bang is very interesting. For most atheists, the first and perhaps only question about religious claims is, “How do you know?” It is a request for evidence only satisfiable within the epistemological framework of modern rationality, which in a case like this means scientific, empirical findings.

Empirical Religion?

Religious people have a number of philosophical responses to such a request. They may claim that they share standards of evidence with their atheist interlocutor, and that the science is simply on the religious side. This is frequently the purview of creationists, who are often very well informed about the intricacies of radioactive dating and the weaknesses of paleontology. That’s a dangerous business, though, since a rationalist epistemological framework demands that one is only as sure of a result as the evidence allows, and that one be willing to change one’s mind if the evidence doesn’t turn out as expected. As far as I have been led to believe, such a way of thinking is not particularly compatible with sincere religious faith.

In addition, this approach comes off to atheists as intellectually dishonest. There is something crass about claiming that there is a religious realm of knowledge entirely distinct from empiricism which truth can be found and yet that all empirical evidence lines up distinctly and without exception in your favor as well. It’s similar to political partisans whose interpretation of the Constitution just happens to line up extraordinarily well with their beliefs about ideal public policy. Mike Adams, in his recent piece on Mormonism, criticizes Mormonism both for its inconsistency with the Holy Bible and for its inconsistency with archeological fact (implying, of course, that his religious beliefs were perfectly consistent with both, and that both are legitimate avenues to truth). To claim both standards of truth at once is mildly suspicious.

Non-Overlapping Magisteria?

But only mildly, because in fact this difficulty is trivially simple to dispose of. Many, many people have thought of the solution before. If you have two standards of truth that you’d like to keep intact, never let them answer the same questions. From here we get Stephen Gould’s Nonoverlapping Magisteria and who knows how many religious folks’ conception of the same idea, and, all within the same intellectual tradition, Jimmy Akin.

If Akin successfully makes his point, and no one thinks that the Bible makes scientific claims, then there’s never any conflict, no double-truth. Science answers the what and religion answers the why, as a common saying goes.

But it can’t be that simple. It can’t be, because Christianity does answer certain empirical questions. For instance: Did Jesus really live? Did he really die and resurrect 3 days later? My understanding is, if the answer to these questions is no, then Christianity is a false religion.

A Hierarchy of Sureness

So what are we to make of Akin’s argument? When Leah Libresco converted from atheism to Catholicism, every atheist I knew seemed to be asking what evidence she had seen that had convinced her. What did she know that we didn’t?

But that was the wrong approach. The reason, as far as I remember, that Leah Libresco converted is that she was more sure of objective moral facts than she was of the empirical evidence against God. That’s the key. She was more sure of her morality than of her epistemology. So she backslid and changed her epistemology. This is rare, but within her system, it makes perfect sense.

Akin is not merely more sure of God and Catholicism than of science. He is infinitely more sure. As he says,

Losing scientific support from the Big Bang would not disprove the existence of God. It wouldn’t even disprove the Kalaam cosmological argument. It would just mean that the premise in question would have to be supported some other way.

If it were to turn out that the Big Bang was not the beginning of the physical universe then this argument in apologetics would have to be revised.

That’s nothing to be ashamed of, though. Apologetics, like the physical sciences, is subject to revision based on the evidence available at the time.”

There is simply no evidence that will change his mind about God.

Given this hierarchy of sureness, this theology, this epistemology, Akin’s piece is exactly right. In fact, what I find most interesting about it is that it resonates in part with the Less Wrong style of looking at the world. Everything adds up to normality, say the rationalists, and everything that is true is already the case, so we must let the evidence push us towards truth and keep ourselves unattached to beliefs we may not want. And so the theists say, everything adds up to God, and God is true, and God is the case. Any scientific truth will lead to God and no scientific finding can overturn God. Thus, theists may be light as a leaf regarding scientific truth, and let the evidence take them where it may. To imbue a model, whether the Big Bang Theory or Creationism, with religious truth, is to chain God’s truth status to that of a changeable fact. This is theologically unacceptable and argumentatively ill-advised.

Perhaps we are now saved from the horns of contradiction. To be that much more sure of religion than of empirical truth makes religion a trump card; any time there’s an overlap between religious epistemology and empirical epistemology, religion wins the trick. Apparent contradictions can be dissolved by a total faith in God and God’s truth.

What would that mean?

If this model is accurate, then I am tempted to say that we should throw our hands up and decide that Wittgenstein was right all along. The world consists perhaps less of people who have different predictions about what the world looks like, and more of people who have different orientations to the world, who take different axiomatic truths as obvious, who orient themselves to the world in different but individually unjustifiable ways. This takes us back, in some ways, to the general tradition that gave us non-overlapping magisteria. People just evaluate truth differently and there’s no objective way to decide which is best, at least from among the most reasonable options. There’s simply no discussion about the fundamental points to be had. The apparent contradiction disappears because the standards of truth are different.

But this just doesn’t hold up. Many religious people I know wouldn’t want the “out” that the first option provides; they are willing to make empirical claims and believe in them wholeheartedly. And Akin, as I argued above, does believe that the Bible requires making the empirical claim that Jesus lived as is recounted in the Gospels, died and was literally, empirically, resurrected. The intersection is inevitable. But no scientific fact will change his mind about the bible or God; his Bayesian priors for both are 1. This gives us the same contradiction and potential for intellectual dishonesty as above. If you agree on science as an epistemology, and you hold empirical facts to be true, you no longer get to retreat to Non-Overlapping Magisteria or anything similar.


The other option religious people and atheists and agnostics have is to agree on standards of truth so that they can engage within the same framework. After all, questions like who the Problem of Evil is more of a problem for, while fascinating, don’t answer the fundamental question; they are no one’s (or almost no one’s) True Rejection to either atheism or Catholicism.

But it is blatantly obvious that Catholics and atheists don’t have the same standards for truth, and to pretend to for the sake of dialogue would be a farce.

So we have a problem.

Atheist argumentation may have its flaws, but it is generally consistent on its epistemology: reason and empiricism. Perhaps the Catholic response is well documented in the literature, and I am simply insufficiently familiar with it. But as I currently see it, the onus is on Catholics to give a more thorough account of exactly how the epistemologies of faith, reason and empiricism interlock, what predictions they make, and which beliefs they feel are fundamental, versus which they would be willing, in the final analysis, to relinquish to the cleansing fire of truth.

I think Akin provides a useful and thought provoking model of how to deal with science and religion. But it is not enough.


It turns out that I may have overstated Mr. Akin’s position. He was saying that the Kalam Cosmological Argument isn’t weakened if the Big Bang Theory turns out to be false, as the universe would likely simply have an earlier (or perhaps later) starting position. That may well be true, and I encourage anyone interested to read through Luke Muelhauser’s excellent and painstaking work on the subject.  But this challenge, of sorts, was not just for Jimmy Akin and the Big Bang, it was and is for all believers in a system that both includes the supernatural and makes empirical claims.

Keep an eye out here and on Strange Notions for my upcoming StrangeNotions piece on whether atheism is a religion!

Should A Public Holocaust Memorial Have a Jewish Star?

That’s the question many atheists are asking. The state of Ohio is intending to build a Holocaust Memorial at the Ohio Statehouse that prominently features a Jewish star. It will be on public land, and 300,000 of the 2,300,000 dollars used to build it will be public money. The Freedom from Religion Foundation has sent the State of Ohio a letter claiming that the star violates the separation of Church and State, but do not currently have plans to mount a lawsuit.

The model of the proposed memorial

This spread around the atheist blogsophere fairly quickly, and there have been excellent pieces written from several perspectives. Dan Fincke was the first to bring this to broader attention, and criticized the FFRF’s position extensively. James Croft wrote about the difference between secular law and secular culture, Hemant Mehta defends the strategy, and Adam Lee called for a defense of the constitution. To try to sort out the many issues by dialogue, a varied group of atheists – lawyers, bloggers, activists, people with opinions – participated in a public Google Hangout/an online panel to discuss the morality, legality and reasonableness of the memorial and the star. I was very pleased to be invited to join, and it’s now available on youtube! Watch at your leisure:

The Questions We Discussed

  • Is the memorial legal?
  • Is it advisable to fight it?
  • Could the FFRF (Freedom from Religion Foundation) win a lawsuit against it?
  • Is it an unethical use of public land?
  • What vision or version of secularism do we want to see America move towards?
  • Does the memorial endorse religion? Does it privilege religion over nonreligion?
  • Is the Jewish star a primarily or solely religious symbol?
  • And others!

Things I wish we’d had time to discuss (or discuss in more detail):

  • Ohio’s goal in building the memorial. Is it as powerful and uplifting as Ohio Jewish Communities has it,

    To create a memorial that would help legislators and visitors to The Statehouse understand not just the history of the Holocaust, but the fact that today we must stand against evil. To construct something that can teach people about man’s inhumanity to man. To create a monument to remember the victims of the Holocaust, Ohio survivors and liberators; inspiring people to think and act differently in the face of hatred, anti-Semitism and genocide.

Is it, as some of the more cynical on the panel had it, to court Jewish votes to the Republican party or to win the approval of the Jewish or Jewish sympathetic public? Is it another part of the ongoing attempt to harness the influence of Jewishness to make the case for right wing causes? Is it because the last survivors are about to die? Or perhaps, is it something we can actually take at face value, that Ohio is doing this It would have been interesting to investigate.

  • The relevance of the first line of the intended inscription: “Inspired by the Ohio soldiers who were part of the American Liberation and survivors who made Ohio your home.” How did this not come up? How did no one (myself included) know about it? How does this not make it absolutely relevant to the American context? And this ties it in so beautifully to one of the other lines of the inscription, the Jewish proverb, “If you save one life, it is as if you have saved the world.”
  • What a truly inclusive memorial would look like, and what we would like to see in it
  • Hopes for memorials to the Romany, to the Jehovah’s witnesses, to the gay people and so on.

In my opinion, the best arguments against the memorial:

  • It would be relatively easy to remove the star or make it not the only symbol present on the monument, so the cost of making everyone happy is low
  • We don’t want to allow a precedent of religious symbols on public land
  • We must fight the contrived Judeo-Christian alliance based on Dominionist, theocratic values that may have been the basis for the decision to build the monument

In my opinion, the best arguments in favor:

  • The Jews were central to the Holocaust, the Jewish star is the best symbol to represent Jews, and thus a prominent Jewish star is entirely reasonable on a Holocaust memorial
  • The Jewish star is a symbol of culture and ethnicity as well as religion, and it represents Secular Jews as well as religious, and both were killed in the Holocaust
  • The memorial and the star serve legitimate secular purposes and do not exist as a result of favoritism of Jews over others or religious people over the nonreligious
  • This does not advance the causes of atheist acceptance or religious liberty
  • The proposed inscription is beautifully inclusive, paying homage to the

six million Jews who perished in the Holocaust and millions more including prisoners of war, ethnic and religious minorities, homosexuals, the mentally ill, the disabled, and political dissidents were suffered under Nazi Germany

Also, keep an eye on this google plus link for an upcoming public discussion from me and Miri Mogilevsky about Jewish atheism, which I imagine would be relevant to this broader conversation.

I’d love to hear more thoughts about the Holocaust memorial in comments! What would you like to have seen in the discussion?

More links on the topic here: