Questions Feb 8

The varieties of experience. WJ, Varieties of Religious Experience Preface, Lectures I-II (and whatever else you'd care to read) ; Carl Sagan, Varieties of Scientific Experience, editor's intro & whatever else you'd care to read. (You'll want to get hold of the book when you can, it features stunning astronomical photos missing from the excerpt below.) Also recommended: Pale Blue Dot, PBD text, PBD video, Who Speaks For Earth video, Cosmos, Cosmic Connection...and Carl's & Ann's daughter Sasha's For Small Creatures Such as We: Rituals for Finding Meaning in Our Unlikely World* 

1. What was to have been the second part of these lectures, ultimately postponed (but "suggested" in the postscript)?

2. What precedent does WJ hope his lectures will set?

3. What result does WJ say is "alien to my intention"?

4. What "method of discrediting states of mind for which we have an antipathy" does WJ say we're all familiar with, which he calls medical ___? 

5. Does WJ think religious emotions are more "organically conditioned"  than scientific theories? Why does he think we find some states of mind superior to others?

6. What's WJ's definition of religion? And what do you think of it?

7. "At bottom the whole concern of both morality and religion is ___."

8. "We are in the end absolutely dependent on ___."

9. What did Carl Sagan find tragic about the Genesis creation story, and why did he find Darwinian science more spiritually satisfying? Do you?

10. Carl agreed with Bertrand Russell that what we need is ___. (Russell was targeting WJ with this barb, but do you Carl and WJ ultimately disagreed about this?)

11. Carl wanted us to see ourselves "not as the failed clay of a disappointed Creator but as ___."

12. What did Carl admire about WJ's definition of religion? Do you think science, religion, philosophy are in some important sense an attempt to come home? Or to have the experience of feeling at home, in our experience and our lives?

13. Your questions....

Varieties of Religious Experience

Preface.

This book would never have been written had I not been honored with an appointment as Gifford Lecturer on Natural Religion at the University of Edinburgh. In casting about me for subjects of the two courses of ten lectures each for which I thus became responsible, it seemed to me that the first course might well be a descriptive one on “Man's Religious Appetites,” and the second a metaphysical one on “Their Satisfaction through Philosophy.” But the unexpected growth of the psychological matter as I came to write it out has resulted in the second subject being postponed entirely, and the description of man's religious constitution now fills the twenty lectures. In Lecture XX I have suggested rather than stated my own philosophic conclusions, and the reader who desires immediately to know them should turn to pages 511-519, and to the “Postscript” of the book. I hope to be able at some later day to express them in more explicit form.

In my belief that a large acquaintance with particulars often makes us wiser than the possession of abstract formulas, however deep, I have loaded the lectures with concrete examples, and I have chosen these among the extremer expressions of the religious temperament. To some readers I may consequently seem, before they get beyond the middle of the book, to offer a caricature of [pg vi]the subject. Such convulsions of piety, they will say, are not sane. If, however, they will have the patience to read to the end, I believe that this unfavorable impression will disappear; for I there combine the religious impulses with other principles of common sense which serve as correctives of exaggeration, and allow the individual reader to draw as moderate conclusions as he will.

My thanks for help in writing these lectures are due to Edwin D. Starbuck, of Stanford University, who made over to me his large collection of manuscript material; to Henry W. Rankin, of East Northfield, a friend unseen but proved, to whom I owe precious information; to Theodore Flournoy, of Geneva, to Canning Schiller, of Oxford, and to my colleague Benjamin Rand, for documents; to my colleague Dickinson S. Miller, and to my friends, Thomas Wren Ward, of New York, and Wincenty Lutoslawski, late of Cracow, for important suggestions and advice. Finally, to conversations with the lamented Thomas Davidson and to the use of his books, at Glenmore, above Keene Valley, I owe more obligations than I can well express.

Harvard University,
March, 1902.

Lecture I. Religion And Neurology.
It is with no small amount of trepidation that I take my place behind this desk, and face this learned audience. To us Americans, the experience of receiving instruction from the living voice, as well as from the books, of European scholars, is very familiar. At my own University of Harvard, not a winter passes without its harvest, large or small, of lectures from Scottish, English, French, or German representatives of the science or literature of their respective countries whom we have either induced to cross the ocean to address us, or captured on the wing as they were visiting our land. It seems the natural thing for us to listen whilst the Europeans talk. The contrary habit, of talking whilst the Europeans listen, we have not yet acquired; and in him who first makes the adventure it begets a certain sense of apology being due for so presumptuous an act. Particularly must this be the case on a soil as sacred to the American imagination as that of Edinburgh. The glories of the philosophic chair of this university were deeply impressed on my imagination in boyhood. Professor Fraser's Essays in Philosophy, then just published, was the first philosophic book I ever looked into, and I well remember the awe-struck feeling I received from the account of Sir William [pg 002]Hamilton's class-room therein contained. Hamilton's own lectures were the first philosophic writings I ever forced myself to study, and after that I was immersed in Dugald Stewart and Thomas Brown. Such juvenile emotions of reverence never get outgrown; and I confess that to find my humble self promoted from my native wilderness to be actually for the time an official here, and transmuted into a colleague of these illustrious names, carries with it a sense of dreamland quite as much as of reality.

But since I have received the honor of this appointment I have felt that it would never do to decline. The academic career also has its heroic obligations, so I stand here without further deprecatory words. Let me say only this, that now that the current, here and at Aberdeen, has begun to run from west to east, I hope it may continue to do so. As the years go by, I hope that many of my countrymen may be asked to lecture in the Scottish universities, changing places with Scotsmen lecturing in the United States; I hope that our people may become in all these higher matters even as one people; and that the peculiar philosophic temperament, as well as the peculiar political temperament, that goes with our English speech may more and more pervade and influence the world... (continues)

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Varieties of Scientific Experience

 

The Pioneer Plaque: Science as a Universal Language

In 1972, an attempt to contact extraterrestrial life was cast into space with the launch of the Pioneer 10 spacecraft. This space vehicle was designed to explore the environment of Jupiter, along with asteroids, solar winds, and cosmic rays. Among a succession of firsts achieved by the spacecraft, Pioneer 10 would attain enough velocity to escape the solar system. This tacked on yet another first: the possibility of the interception of a human machine by an extraterrestrial civilization, providing us the opportunity to make contact with life from another world... (continues)

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The Golden Record

Pioneers 10 and 11, which preceded Voyager, both carried small metal plaques identifying their time and place of origin for the benefit of any other spacefarers that might find them in the distant future. With this example before them, NASA placed a more ambitious message aboard Voyager 1 and 2, a kind of time capsule, intended to communicate a story of our world to extraterrestrials. The Voyager message is carried by a phonograph record, a 12-inch gold-plated copper disk containing sounds and images selected to portray the diversity of life and culture on Earth.

 

How the Voyager Golden Record Was Made

We inhabit a small planet orbiting a medium-sized star about two-thirds of the way out from the center of the Milky Way galaxy—around where Track 2 on an LP record might begin. In cosmic terms, we are tiny: were the galaxy the size of a typical LP, the sun and all its planets would fit inside an atom’s width. Yet there is something in us so expansive that, four decades ago, we made a time capsule full of music and photographs from Earth and flung it out into the universe. Indeed, we made two of them...

In the winter of 1976, Carl was visiting with me and my fiancée at the time, Ann Druyan, and asked whether we’d help him create a plaque or something of the sort for Voyager. We immediately agreed. Soon, he and one of his colleagues at Cornell, Frank Drake, had decided on a record. By the time nasa approved the idea, we had less than six months to put it together, so we had to move fast. Ann began gathering material for a sonic description of Earth’s history. Linda Salzman Sagan, Carl’s wife at the time, went to work recording samples of human voices speaking in many different languages. The space artist Jon Lomberg rounded up photographs, a method having been found to encode them into the record’s grooves. I produced the record, which meant overseeing the technical side of things. We all worked on selecting the music... --Tim Ferris

 

And since it's almost Valentine's Day...

The Voyagers: A Short Film About How Carl Sagan Fell in Love-Maria Popova

Carl and I knew we were the beneficiaries of chance, that pure chance could be so kind that we could find one another in the vastness of space and the immensity of time. We knew that every moment should be cherished as the precious and unlikely coincidence that it was.” ~ Annie Druyan

How sublime it is to lose oneself in the poetry of Lane’s closing words:

It’s hard to imagine the Golden Record being made now. I wish Carl Sagan were here to say, ‘You know what? A thousand billion years is a really long time. Nobody can know what will happen. Why not try? Why not reach for something amazing?’ There is no way to forestall what can’t be fathomed, no way to guess what hurts we’re trying to protect ourselves from. We have to know in order to love, we have to risk everything, we have to open ourselves up to contact — even with the possibility of disaster.” 

* “My parents taught me that the provable, tangible, verifiable things were sacred, that sometimes the most astonishing ideas are clearly profound, but when they get labeled as "facts", we lose sight of their beauty. It doesn't have to be this way. Science is the source of so much insight worthy of ecstatic celebration.”

“Growing up in our home, there was no conflict between science and spirituality. My parents taught me that nature as revealed by science was a source of great, stirring pleasure. Logic, evidence, and proof did not detract from the feeling that something was transcendent—quite the opposite. It was the source of its magnificence.”

― Sasha Sagan, For Small Creatures Such as We: Rituals for Finding Meaning in Our Unlikely World