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Science vs religion-I

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Like oil and water, science and religion are immiscible and belong to mutually exclusive domains without any interface. Whenever they have been attempted to be brought together, the result invariably has been confusion, conflict, and bloodshed, of which there are too many gory examples in history. Allow religion to explain the origin of the Universe, according to its own ideas, and you end up with corpses of men and women burnt at stakes.

By GOVIND BHATTACHARJEE

In Tao of Physics, Fritzof Capra wrote that science does not need religion and religion does not need science, while a man needs both. I am not so sure. Again, in The Demon-Haunted World: Science as a Candle in the Dark, Carl Sagan wrote, “Science is not only compatible with spirituality; it is a profound source of spirituality.

“When we recognize our place in an immensity of light-years and in the passage of ages, when we grasp the intricacy, beauty, and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual.” If spirituality implies appreciating our own insignificance in the Universe and the resulting feeling of humbleness, then this has nothing to do with religion.

But, leaving aside spirituality, religion and science have never been compatible. While science teaches us a systematic, rational way of exploring this universe to understand the laws of nature that guide life and non-life, religion has brought untold misery and suffering upon humanity. throughout the course of history. by claiming certainty in “information” and “facts” amenable neither to reason nor to observation.

Like oil and water, science and religion are immiscible and belong to mutually exclusive domains without any interface. Whenever they have been attempted to be brought together, the result invariably has been confusion, conflict, and bloodshed, of which there are too many gory examples in history.

Allow religion to explain the origin of the Universe, according to its own ideas, and you end up with corpses of men and women burnt at stakes. Same with politics. Allow religion to rule a nation, according to its own theories, and you end up with Afghanistan, Pakistan, or Iran where the laws of Sharia are more important than human life or human happiness.

Given the chance, religion would turn this world into a demon-haunted place in no time – in fact it has attained a remarkable degree of success in doing so. But, what exactly is science, and what is religion? According to The Stanford Encyclopaedia of Philosophy, “One way to distinguish between science and religion is the claim that science concerns the natural world, whereas religion concerns the supernatural world and its relationship to the natural. Scientific explanations do not appeal to supernatural entities such as gods or angels (fallen or not), or to non-natural forces (such as miracles, karma, or qi).

“For example, neuroscientists typically explain our thoughts in terms of brain states, not by reference to an immaterial soul or spirit, and legal scholars do not invoke karmic load when discussing why people commit crimes.” Science concerns itself with what is or can be observed and seeks an immediate answer. Religion claims the answer is either unknowable or explained only with the help of faith, that is acceptance of something whose existence is indeterminate.

Science claims to explain phenomena or mysteries only through the tested method of empirical inquiry which is a series of steps involving observation-hypothesis-experiment-inference-theory-prediction-testing. This process is indispensable, even where it may not succeed in explaining all observed phenomena, whereas religion takes recourse to God and finds it absurd that by studying STEM subjects (Science-Technology, Engineering and Mathematics) alone, the concept of God can be reduced to irrelevance. Given the chance, it will subsume science, too.

In fact, a great deal of effort has already been invested towards this end, to start a dialogue between science and religion that is actually an exercise in futility.In 1998, the Harvard biologist Edward O. Wilson in his book, Consilience: The Unity of Knowledge, argued that knowledge is a unified system that embraces science, morality, and ethics as well. The aim was perhaps not to make science spiritual but to make religion scientific.

In the 1990s, with its multi-million-dollar grants, the John Templeton Foundation launched a magazine called Science & Spirit, “to explain what science cannot, and asking science to validate religious teachings”. The magazine died a natural death in 2009.The Foundation also financed several documentaries like “Faith and Reason”, “Cybergrace: The Search for God in the Digital World” or “God & the Big Bang: Discovering Harmony Between Science & Spirituality”.

Scores of bestselling books, written by eminent scientists, followed, like Belief in God in an Age of Science (1998) by John Polkinghorne, a Cambridge physicist turned Anglican priest, The Language of God: A Scientist Presents Evidence for Belief (2006) by Francis Collins, Director of the Human Genome Project, or Return of the God Hypothesis: Three Scientific Discoveries That Reveal the Mind Behind the Universe (2021) by Stephen Meyer, Director of the Center for Science and Culture of the Discovery Institute which is the main organization behind the so-called Intelligent Design Movement, according to which the universe was created by an intelligent designer, the God almighty.

But physics explains the origin of the universe convincingly from quantum electrodynamics as arising from a vacuum fluctuation and biology explains the evolution of all life, starting with a chance molecule that learned to replicate itself. But both intelligent design and evolution cannot be true at the same time, hence the attempt to find a middle path – an absurd one at that – that God created the universe and left it to the laws of nature, also designed by him, to run it, without any further interference in its future course.

As the New York Times science journalist George Johnson wrote, thus “God becomes a metaphor for the laws that science tries to uncover.” On the question of faith, there are deep divisions among the scientists themselves. While Einstein’s God was one “who reveals himself in the lawful harmony of all that exists”, and not one “who concerns himself with the fate and the doings of mankind”, many scientists hold radically different views. Some, like the cosmologist Allan Sandage, wonder: “‘How is it that inanimate matter can organize itself to contemplate itself? That’s outside of any science I know”, while others, like the Oxford biologist Richard Dawkins, believe that pursuing God is a “waste” of time that never has “added anything to the storehouse of human wisdom”.

Believers in God hold that a grand unified theory to explain the universe in terms of a single theory that is the holy grain of science would be incomplete without the integration of faith and ancient wisdom in it, while others, like Christians, were outraged when the radiocarbon dating of the shroud of Turin suggested it as a medieval forgery and not the burial cloth of Jesus, feel that as science develops more sophisticated techniques, their religious beliefs will be vindicated.

Fortunately, the endeavour of all these new-age scientists to blur and finally erase the boundary between science and pseudoscience has not yet succeeded. Similar efforts are on even in our own country. Religion is essentially about worship, and worship means surrender.

Faith is necessarily blind and has to disregard evidence in order to reinforce and validate its belief system. Human life is full of misery and suffering ~ indeed it is a “flash of occasional enjoyments lighting up a mass of pain and misery” from which faith alone can provide a temporary deliverance. “Happiness is but only an occasional episode in the general drama of pain” that surrounds us, as Thomas Hardy said, and if surrender could mitigate even a little of that pain, it should be welcome.

Surrender can also be made more convincing when imbued with love and fear that a God is capable of inspiring in human minds. Finally, if the surrender can hold out the promise of something eternal, like an eternal deliverance from pain or from the endless cycles of birth and death, such an eternal vision becomes too tantalising to resist by most.

All that remains is to remind and reinforce these ideas continually through repetitive rituals, meaningless though they are, and the whole package becomes so overwhelming that few could emerge out of its enchanting aura to be able to see the world and reality with objectivity.

After all, we still do not know how the objective reality conveyed to our brain through the senses acquires a subjective meaning in our mind, how the scent of a rose gets transformed into the memory of our first love, or a fading photograph brings back long-forgotten emotions.

Subjectivity rules the roost, everything else, even hard evidence, becomes mere speculation. Blind faith has no rival, and when blind faith masquerades as science, the conquest of the mind by religion becomes total, and all logic has been clinically erased. The evolution of life and that too on a tiny planet called earth that has just about the right conditions with the right values of fundamental constants among billions of such planets is an awesome mystery that the believers cite to establish intelligent design as the only explanation.

They ignore the fact that there are planets with all possibilities and ours happen to be the one with only just one of these permutations that made life – and God – possible. Logic and faith, like science and religion – are incompatible; if bring them together, there will be combustion and conflict.

But bring complexity to replace conflict, and the science-religion debate immediately acquires a political dimension ~ struggle between secular liberalism and traditional conservatism, authority versus individual liberty, herd mentality versus reason, and state versus individual. In each one of these struggles, rationality is the obvious victim that is left bleeding to die.

(The Statesman/ANN)



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Features

‘Lord Edgware Dies’

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It has been some time since I read an Agatha Christie, the plot of which I cannot remember. So, I was delighted to find on the shelves of a friend Lord Edgware Dies, which I had a vague memory of, but no certainty about who had done it.

When I read it, I found that my memory of who was probably the killer was correct, but I could not be certain and the red herrings Christie threw in were so diverting that until almost the very end I wondered if I had been wrong.

The plot is very simple. Jane Wilkinson, who is married to Lord Edgware, tells him that she is desperate for a divorce since she is in love with a very proper Anglo-Catholic peer, Lord Melton, but Edgware refuses to divorce her. She asks Poirot to talk to him, which he does, and is surprised to find that Edgware has told Jane he is prepared to give her a divorce. This was, after he had categorically refused, through a letter, which Jane said she had not received.

That night Edgware is murdered, after Jane had been to see him, or so the butler said, and also Edgware’s secretary. But Jane had been that evening at a grand dinner many miles away, where a dozen fellow guests could swear to her presence.

There was a solution however to the mystery of two Jane Wilkinsons, namely a skilful impersonator called Carlotta Adams who, in the opening chapter had impersonated Jane Wilkinson, who had also been at the performance. But when Poirot goes to see her, he finds that she had been found dead on the morning after Edgware had been killed, of an overdose. And in her bag was a gold case, with a strange inscription, that contained the drug, along with a pair of pince-nez.

Her maid said she had written a letter to her sister in America and posted it the previous night. Poirot asks Inspector Japp to get the letter, and a transcript is received from America, and in it the name of Edgware’s nephew Ronald Marsh is mentioned; he had taken Carlotta to dinner after her performance, with which the book opens, and had then set her a challenge. Japp arrests Marsh, but Poirot is not happy and asks for the original of the letter, which the sister sends him. That shows that a page is missing, and the tear is obvious, though that raises the question as to why it had not simply been cut.

Matters are further complicated by the fact that Marsh had gone in a taxi to the Edgware house, along with Edgware’s daughter Geraldine, in the interval of an opera which had previously seemed to provide them with cast iron alibis. Geraldine had gone in to fetch her pearls so that Marsh could raise money he needed, and thus had an opportunity to kill Edgware, as did Marsh, for the driver said he had got out of the taxi while waiting and gone into the house.

Agatha Christie

Marsh explained why he had gone to the house on the night of the murder as having followed Bryan Martin, an American actor, who had been in love with Jane, whom he saw go into the house with a key. But there was no one visible when he entered, and Geraldine almost immediately came down and they left together. And Martin too has become an object of suspicion to Poirot, for he had been to see him before the murders were discovered with a story of being followed by a man with a gold tooth – a story Poirot immediately realized was false when he was asked how old the man was, and was told he was young, for young people did not have gold teeth.

A heap of French money Edgware had got for a trip to Paris was missing, but since Marsh had no need for it after his cousin’s offer of help, Poirot deduces that it must have been taken by the butler, who has disappeared. Christie has stressed that he is astonishingly handsome, unusual in a butler, and Poirot notes a resemblance to Martin, so he thinks the mysterious man going into the house must have been him.

Incidentally, later Poirot assumes that Edgware’s change of mind was because he was involved in some scandal, and I believe Christie intends us to see the cause of this in his handsome butler, though this is not specified.

Meanwhile, Poirot has asked Japp to find out the provenance of the case found in Carlotta’s handbag, and it turns out to have been made in Paris, specially commissioned, and collected by a woman with pince-nez.

But then another murder occurs—that of another guest at the grand dinner, which provided Jane with her alibi. The victim is an actor who had been bemused when Jane, at a lunch, thought the Judgment of Paris referred to the city. He told Hastings he wanted to see Poirot, but was killed before he could get to the appointment. Poirot had rushed there when told about his request, but it was too late.

Meanwhile, Poirot has tried out the pince-nez on Edgware’s secretary, but she could not see through these. It was only a chance remark heard outside the theatre that led him to try them out on Wilkinson’s maid Ellis, a spare pair that had been appropriated for the night of the murders.

Poirot then lays things out, having summoned Martin and told him that he probably suppressed Edgware’s letter, as he had been dropped by then and he did not want Jane to marry another. But after teasing Martin, Poirot says that Jane was in fact the murderer, and she got Carlotta to impersonate her at the dinner while she went to the house and killed her husband. After meeting Carlotta later and checking with her through a call that she had not been rumbled, Jane had gone ahead with the murder – she put veronal into her drink and the case with veronal into the handbag. She forgot to take out the pince-nez she had used earlier to imitate an American. Carlotta had registered as the American in a hotel and Jane had gone to see her, and there they exchanged identities. After seen the letter, she made use of it by tearing off the page that referred to her, and the S of She, so that the person who had challenged Carlotta to impersonate her seemed to be a man.

There is a coda in which Jane, condemned to death, writes to Hastings, still full of pride at her ingenuity hoping she will be remembered.

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Desilt reservoirs, learn from our ancient irrigation systems

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Polgolla

by Prof. O. A. Ileperuma

Silting of reservoirs is a major problem today affecting our hydropower production and irrigation systems. The main Mahaweli reservoirs are silted to a considerable extent reducing the water holding capacity of them. Due to poor soil management practices, floodwaters deposit large amounts of silt in these reservoirs. When the Polgolla reservoir was fully drained about two years back, one could see mountains of silt in the lower reaches of the reservoir. A rough estimate is that 50% of the total capacity of these reservoirs has been lost to siltation. This is a serious issue which affects not only power and agriculture but also flood control.

Our ancient irrigation systems ensured that desilting of reservoirs took place under royal decree where all users of the reservoirs were ordered to carry out desilting of reservoirs during the dry season. The clay thus collected was used in making bricks for the construction of great stupas which dot the landscape of our ancient kingdoms. This ensured that the reservoirs had their full capacity filled with water for the next cultivating season. Our ancient kings were clever enough not to construct reservoirs by blocking main rivers such as the Mahaweli. A classic example is the Minipe left canal where they tapped only the surface water of Mahaweli. Even the bigger tanks such as Nuwara Wewa and Parakrama Samudraya were fed with minor rivulets. There were also other ingenious features in the cascade irrigation systems built by the ancient kings, such as mud sluice canals and forest reservations between the reservoirs in the cascade system. These reservations helped trap silt and remove excess nutrients, which could otherwise contribute to increasing salinity as water flowed from one reservoir to another.

Victoria

Moragahakanda

A classic engineering marvel is the former Yoda Ela, which carries water from Kalawewa to Nuwara Wewa and Tissa Wewa. It is 87 km long although the straight distance between these points is only about 40 km. The gradient of this canal is about 10 cm per km or 6 inches per mile. Yodha Ela functions as a moving reservoir and feeds about 4,600 hectares of paddy lands. It is a winding canal with about 120 smaller reservoirs on its way. It was constructed during the reign of King Dhatusena around 459 AD and later expanded by King Parakramabahu by connecting more reservoirs to the network. Unfortunately, during the Mahaweli project our modern-day engineers constructed a concrete canal replacing the winding path of this Yoda Ela also called Jaya Ganga. This effectively removed the ability of the old Yoda Ela to remove silt and nutrients. The bank of this Ela has wet zone trees such as jak and areca nut growing well. They take up the nutrients from the flowing stream making the water suitable for irrigation later.

Ancient Mesopotamian civilisations depended on dams constructed along the two main rivers, Euphrates and Tigris. After continuous irrigation of their fields over several thousand years, salinity of the irrigated lands increased making them unsuitable for agriculture. People died due to famine and this clearly illustrates the danger of blocking main rivers for agriculture. There is scientific evidence that the salinity of paddy soils in the Mahaweli C area is increasing.

We saw the devastation caused by Cyclone Ditwah. The sluice gates of the Kotmale Reservoir were opened, and Kandy and Peradeniya were flooded. If the reservoir had had greater storage capacity, couldn’t the opening of the gates have been delayed? This may not be an argument that modern-day engineers would readily accept, and I am not an irrigation expert. These ideas may well be naïve. But most of us tend to think of reservoirs mainly in terms of hydropower generation and irrigation, while their role in flood control receives much less attention. The question therefore deserves serious consideration. Could restoring lost reservoir capacity through desilting help improve our ability to manage extreme rainfall and reduce flood risks?

Desilting our reservoirs should be considered a national priority.

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Losing out to Ethiopia

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From Trailblazer to Tailender

Export diversification – Missing the wood for the trees – Part III

by Gomi Senadhira

In Sri Lanka, the word “Ethiopia” is often used as disparaging slang to describe individuals or areas experiencing extreme poverty, starvation, or severe economic hardship. This linguistic habit originated in the 1980s with the Western media coverage of the devastating Ethiopian famine of 1983-85. That media coverage shocked the world but also left an outdated and offensive global stereotype that the country is permanently starving. Much has changed since then. By now, with an annual growth rate of around 9%, it is the fastest-growing economy in sub-Saharan Africa. Ethiopia has also emerged as a highly competitive exporter and is challenging not only its competitors in the region but also countries like Sri Lanka. This article is on how Sri Lanka has lost ground to Ethiopia (and a few other countries) in the GCC markets for agricultural and floricultural products.

Sri Lanka – A Pioneer in the Agriculture and Floricultural Market in the GCC

As discussed in Part II of this article, by the mid-1980s Sri Lanka had established a strong foothold in the GCC’s fruit, vegetable, and floricultural market. Geographical proximity and well-established shipping and air links gave Sri Lanka a strong comparative advantage over Southeast Asian and African nations. Thailand, Vietnam, and Kenya were not even in the market. At that time, Ethiopia was experiencing (as BBC news reports described) “a biblical famine”.

The market was not very large, but it was lucrative and growing. Trade Minister Lalith Athulathmudali as well as the Chairman of the Export Development Board, Victor Santiapillai, who visited Kuwait (and the GCC countries), recognised the market potential for these products and encouraged us to continue with our work. The minister was particularly keen to further develop links between the market for these products, exporters, and his Export Production Villages (EPVs). So, it was becoming a successful case not only for export diversification but also for transferring gains from exports directly to rural households.

From Trailblazer to Tailender

As a result, even by the beginning of this century Sri Lanka had a larger market share than most of its competitors from Asia or Africa. But since then, our competitiveness has weakened significantly. The tables below provide a comparative snapshot of Sri Lanka’s performance vis-à-vis Thailand, Vietnam, Kenya and Ethiopia in the GCC market for vegetables, fruits and floricultural products. As illustrated therein, in 2001 Sri Lanka was ahead of Thailand, Kenya and Ethiopia in this small but rapidly growing market. Since then, we have fallen behind Thailand, Kenya and many other countries in that lucrative market. If this trend continues, Sri Lanka will fall behind Ethiopia within the next few years. (See Table 1)

In the GCC market for vegetables (covered in HS chapter 07), Sri Lanka was ahead of most other competitors in 2001. As illustrated in Table 1 , Sri Lanka had failed to develop this market, while Thailand, Kenya, and even Ethiopia had very efficiently increased their market shares. The GCC is a market to which Sri Lanka can supply some vegetables, like cabbages, by sea. It appears Sri Lanka had also failed to exploit this mode of supply.

We can see a similar trend in the market for fruits. Vietnam, Kenya, and Thailand have emerged as major players, while exports from Sri Lanka have staggered on slowly. In this segment, Vietnam has emerged as a leading player during the last twenty years and the GCC imports from Viet Nam have shot up from US$44 thousand in 2001 to US$346 million by 2024. In part one of these articles, I discussed the remarkable increase of jackfruit exports from Vietnam “…just $3 million in 2015 to an impressive $236.8 million in 2023” while most of our jackfruit production rots under the trees. This explains how countries develop their markets, geographically and product-wise. (See Table 2)

Sri Lanka’s performance has been weakest in the market for floricultural products (HS Chapter 06), which groups live trees, cut flowers, and ornamental foliage. When we first entered the market in the 1980s, the market was dominated by the Netherlands, and Kenya and Ethiopia were not even in the market. At that time, we identified the Gulf states as a market where Sri Lanka could have a dominant presence due to geographical proximity. Even in 2001, Sri Lanka was ahead of Kenya, Ethiopia, and Thailand. But by now, Kenya has emerged as the dominant supplier. Ethiopia is also expanding its market share and is the third-largest exporter. (See Table 3)

Missing the Wood for the Trees

In the mid-1980s, Sri Lanka first established its foothold in the GCC market. Since then, Thailand, Vietnam, Kenya, and even Ethiopia have moved well ahead of us and have become leading players. Why did we lag behind in our export diversification efforts in general and, more particularly, in the GCC market?

The reasons are very clear. After the initial attempts in the 1980s and early 1990s, Sri Lanka has not been proactively involved in identifying, developing, and promoting new products and markets, or protecting and further developing new markets already established. The focus has simply been on traditional exports: tea, coconut, cinnamon, and garments, while other products were almost ignored. In essence, we have been and continue to focus intensely on a narrow group of products and markets, and we have lost sight of the bigger picture.

(The writer can be reached at senadhiragomi@gmail.com)

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