Opinion
Need we saddle religion with morality?
The first thoughts that come to our mind at the mention of religion is morality: good and bad, right and wrong. However, while ‘religion’ is rolling on the wheels of glitzy festivals, formalised rituals, vibrant sounds, flashy bulbs, repetitive processions of singing and dancing, those who are adept at using religion to their own advantage continue to wax eloquent on the wonderful benefits of drumming religion in to the heads of children from their early years. Meanwhile, morals, which should ideally refine and unite people, unwittingly divide them, as they are brand-named and spoon-fed to babes; hence the lasting misunderstandings and alienation.
Goolbai Gunasekara’s (GG) article on “Religion”, which appeared in The Island of May 10, is stimulating and also upfront in its claim that “religion has been the cause of the most appalling bloodshed and strife”. She goes on to assert, “so let us agree that religion DIVIDES and most certainly does not UNITE”. One might have dissimilar opinions of teaching religion so as to make it serve the purpose of uniting people. However, GG’s statement resonates with all those who are disheartened by the way societies are split along religious differences.
In a world in which religion is, for an overpowering majority, an inescapable legacy that prevents a conscious choice in adulthood, which would have resonated with the values of a more civilized society – a legacy with all its divisive seeds sown inexorably in unformed minds- GG’s bold statement would be annoying for many at the very least. It’s an irony that such claims appear unpalatable to those who are steeped in their own religions, each one of which is expected to make them more refined, open-minded and balanced. Instead, we who are supposed to be enlightened by a religion tend to be intolerant of criticism, which is a pity. It’s little wonder that religion is seen to have left us untouched by its intended pacifying mechanism.
History keeps providing enough proof of religion’s insignificant contribution to the refinement of society. Of course, persecutions rationalised by religious zeal, compounded by acquired ethnic identities and the unending power struggles continue to upset us from time to time. However, in most instances, reactions to them do not go beyond expressions of horror, sympathy for the victims and censure of the perpetrators. Hardly ever anyone asks whether religions have truly cultured us and to what extent. In such a context, it is encouraging to hear lone voices questioning the role being played by religion with no inhibitions.
It is universally accepted that religion is our essential moral guide. But during which phase of our life would this moral hectoring come to us through religion? It’s enough to think how custom has made us lose commonsense when we teach some ‘morals’ to toddlers when they can hardly appreciate the difference between six and sex. Can anyone who has read Madol Duwa forget how Martin Wickramasinghe relishes the discomfort of Mr. Dharmasinghe, the headmaster, when the latter tries to explain the third precept of pansil Kamesu micchacara veramani sikkha (refraining from unlawful sexual conduct / similar to “Thou shalt not commit adultery”, 7 th of the Ten Commandments), to little children including Upali and Jinna, with downcast eyes, avoiding the gaze of his own children, saying “Young as you are, you must make up your minds not to fall into it”. The readers can only sympathise with the predicament of the disciplinarian, when Wickramasinghe squeezes out the last drop of humour from the scene when he writes with a chuckle how Upali notices the way Mrs. Dharmasinghe discreetly left them if she happened to be there at that point. Mr. and Mrs. Dharmasinghe are not alone in this predicament.
Obviously, drilling morals into babies has its own complications. It’s time you let moral teaching be done more sensibly and elegantly under the continuous supervision of the experts. Such a non-religious and rational approach to teaching ethics would help rid the world of the forced marriage between religion and moral education. And, this leads to the more disturbing question of branding our kids with our own faith, even before they could properly articulate a couple of words, let alone know the basics of any religion. However, the unwitting separation of children based on religion continues and all are devoutly happy.
Socrates said that the “unexamined life is not worth living”, which seems to be applicable to morality and all value systems. The accustomed way in which religion comes to us, almost the same ideas of good and bad / right and wrong, come to us tightly sealed in different caskets that we happen to consider as consecrated due to pure chance. Whether we consider some edicts holy or not overwhelmingly depends on who our parents happened to be. As such, selecting which casket of morality is to be worthy of our devotion is not any cooler than, if you like, selecting our parents. Therefore, the long and the short of our proud religious inheritance is pathetically circumstantial, although some of us would be ready to die or kill for its sake. A religion wouldn’t be a religion any longer when every Tom, Dick and Harry began to be too nosy, although one may venture to say, “unexamined ethics would not be worth following” – if one were to take the liberty of fiddling with Socrates’ aphorism about the ‘unexamined life’, mentioned at the beginning of the paragraph.
It is meaningless that morality, the erosion of which is squarely blamed on religion or rather the lack of it, is always married to religion by history and tradition. This is superfluous because morality can be sensibly examined and discussed without religion – which can surely be studied by anyone for knowledge, without being a victim of an ‘unexamined custom’, which is revered.
Today, in our context, politicians would not be able to pose as saints to fool the credulous, if people could see that being publicly religious has nothing to do with avoiding sin, corruption, taking commissions, money laundering, bribery and living on a continuous diet of deceit and high protein.
Religions would remain as ‘religions’, as we have known them for donkey’s years, but the age- old religious disciplining would fail to produce intended results. Morality has to be disengaged from “religion” and taught as a discipline like any other branch of study. It will ensure the preservation of religion as a field of academic study and, also, a matter of common interest.
Let morality be an ongoing discussion devoid of religious claims. After all, morals are for the people who are living and constantly trying to move towards a better world. We had better be less bigoted and isolationist about them.
Susantha Hewa
Opinion
Capt. Dinham Suhood flies West
A few days ago, we heard the sad news of the passing on of Capt. Dinham Suhood. Born in 1929, he was the last surviving Air Ceylon Captain from the ‘old guard’.
He studied at St Joseph’s College, Colombo 10. He had his flying training in 1949 in Sydney, Australia and then joined Air Ceylon in late 1957. There he flew the DC3 (Dakota), HS748 (Avro), Nord 262 and the HS 121 (Trident).
I remember how he lent his large collection of ‘Airfix’ plastic aircraft models built to scale at S. Thomas’ College, exhibitions. That really inspired us schoolboys.
In 1971 he flew for a Singaporean Millionaire, a BAC One-Eleven and then later joined Air Siam where he flew Boeing B707 and the B747 before retiring and migrating to Australia in 1975.
Some of my captains had flown with him as First Officers. He was reputed to have been a true professional and always helpful to his colleagues.
He was an accomplished pianist and good dancer.
He passed on a few days short of his 97th birthday, after a brief illness.
May his soul rest in peace!
To fly west my friend is a test we must all take for a final check
Capt. Gihan A Fernando
RCyAF/ SLAF, Air Ceylon, Air Lanka, Singapore Airlines, SriLankan Airlines
Opinion
Global warming here to stay
The cause of global warming, they claim, is due to ever increasing levels of CO2. This is a by-product of burning fossil fuels like oil and gas, and of course coal. Environmentalists and other ‘green’ activists are worried about rising world atmospheric levels of CO2. Now they want to stop the whole world from burning fossil fuels, especially people who use cars powered by petrol and diesel oil, because burning petrol and oil are a major source of CO2 pollution. They are bringing forward the fateful day when oil and gas are scarce and can no longer be found and we have no choice but to travel by electricity-driven cars – or go by foot. They say we must save energy now, by walking and save the planet’s atmosphere.
THE DEMON COAL
But it is coal, above all, that is hated most by the ‘green’ lobby. It is coal that is first on their list for targeting above all the other fossil fuels. The eminently logical reason is that coal is the dirtiest polluter of all. In addition to adding CO2 to the atmosphere, it pollutes the air we breathe with fine particles of ash and poisonous chemicals which also make us ill. And some claim that coal-fired power stations produce more harmful radiation than an atomic reactor.
STOP THE COAL!
Halting the use of coal for generating electricity is a priority for them. It is an action high on the Green party list.
However, no-one talks of what we can use to fill the energy gap left by coal. Some experts publicly claim that unfortunately, energy from wind or solar panels, will not be enough and cannot satisfy our demand for instant power at all times of the day or night at a reasonable price.
THE ALTERNATIVES
It seems to be a taboo to talk about energy from nuclear power, but this is misguided. Going nuclear offers tried and tested alternatives to coal. The West has got generating energy from uranium down to a fine art, but it does involve some potentially dangerous problems, which are overcome by powerful engineering designs which then must be operated safely. But an additional factor when using URANIUM is that it produces long term radioactive waste. Relocating and storage of this waste is expensive and is a big problem.
Russia in November 2020, very kindly offered to help us with this continuous generating problem by offering standard Uranium modules for generating power. They offered to handle all aspects of the fuel cycle and its disposal. In hindsight this would have been an unbelievable bargain. It can be assumed that we could have also used Russian expertise in solving the power distribution flows throughout the grid.
THORIUM
But thankfully we are blessed with a second nuclear choice – that of the mildly radioactive THORIUM, a much cheaper and safer solution to our energy needs.
News last month (January 2026) told us of how China has built a container ship that can run on Thorium for ten years without refuelling. They must have solved the corrosion problem of the main fluoride mixing container walls. China has rare earths and can use AI computers to solve their metallurgical problems – fast!
Nevertheless, Russia can equally offer Sri Lanka Thorium- powered generating stations. Here the benefits are even more obviously evident. Thorium can be a quite cheap source of energy using locally mined material plus, so importantly, the radioactive waste remains dangerous for only a few hundred years, unlike uranium waste.
Because they are relatively small, only the size of a semi-detached house, such thorium generating stations can be located near the point of use, reducing the need for UNSIGHTLY towers and power grid distribution lines.
The design and supply of standard Thorium reactor machines may be more expensive but can be obtained from Russia itself, or China – our friends in our time of need.
Priyantha Hettige
Opinion
Will computers ever be intelligent?
The Island has recently published various articles on AI, and they are thought-provoking. This article is based on a paper I presented at a London University seminar, 22 years ago.
Will computers ever be intelligent? This question is controversial and crucial and, above all, difficult to answer. As a scientist and student of philosophy, how am I going to answer this question is a problem. In my opinion this cannot be purely a philosophical question. It involves science, especially the new branch of science called “The Artificial Intelligence”. I shall endeavour to answer this question cautiously.
Philosophers do not collect empirical evidence unlike scientists. They only use their own minds and try to figure out the way the world is. Empirical scientists collect data, repeat and predict the behaviour of matter and analyse them.
We can see that the question—”Will computers ever be intelligent?”—comes under the branch of philosophy known as Philosophy of Mind. Although philosophy of mind is a broad area, I am concentrating here mainly on the question of consciousness. Without consciousness there is no intelligence. While they often coincide in humans and animals, they can exist independently, especially in AI, which can be highly intelligent without being conscious.
AI and philosophers
It appears that Artificial Intelligence holds a special attraction for philosophers. I am not surprised about this as Al involves using computers to solve problems that seem to require human reasoning. Apart from solving complicated mathematical problems it can understand natural language. Computers do not “understand” human language in the human sense of comprehension; rather, they use Natural Language Processing (NLP) and machine learning to analyse patterns in data. Artificial Intelligence experts claim certain programmes can have the possibility of not only thinking like humans but also understanding concepts and becoming conscious.
The study of the possible intelligence of logical machines makes a wonderful test case for the debate between mind and brain. This debate has been going on for the last two and a half centuries. If material things, made up entirely of logical processes, can do exactly what the brain can, the question is whether the mind is material or immaterial.
Although the common belief is that philosophers think for the sake of thinking, it is not necessarily so. Early part of the 20th century brought about advances in logic and analytical philosophy in Britain. It was a philosopher (Ludwig Wittgenstein) who invented the truth table. This was a simple analytic tool useful in his early work. But this was absolutely essential to the conceptual basis of early computer science. Computer science and brain science have developed together and that is why the challenge of the thinking machine is so important for the philosophy of mind. My argument so far has been to justify how and why AI is important to philosophers and vice versa.
Looking at computers now, we can see that the more sophisticated the computer, the more it is able to emulate rather than stimulate our thought processes. Every time the neuroscientists discover the workings of the brain, they try to mimic brain activity with machines.
How can one tell if a computer is intelligent? We can ask it some questions or set a test and study its response and satisfy ourselves that there is some form of intelligence inside this box. Let us look at the famous Alan Turing Test. Imagine a person sitting at a terminal (A) typing questions. This terminal is connected to two other machines, (B) and (C). At terminal (B) sits another person (B) typing responses to the questions from person (A). (C) is not a human being, but a computer programmed to respond to the questions. If person (A) cannot tell the difference between person (B) and computer(C), then we can deduce that computer is as intelligent as person (B). Critics of this test think that there is nothing brilliant about it. As this is a pragmatic exercise and one need not have to define intelligence here. This must have amused the scientists and the philosophers in the early days of the computers. Nowadays, computers can do much more sophisticated work.
Chinese Room experiment
The other famous experiment is John Sealer’s Chinese room experiment. *He uses this experiment to debunk the idea that computers could be intelligent. For Searle, the mind and the brain are the same. But he warns us that we should not get carried away with the emulative success of the machines as mind contains an irreducible subjective quality. He claims that consciousness is a biological process. It is found in humans as well as in certain animals. It is interesting to note that he believes that the mind is entirely contained in the brain. And the empirical discovery of neural processes cannot be applied to outside the brain. He discards mind-body dualism and thinks that we cannot build a brain outside the body. More commonly, we believe the mind is totally in the brain, and all firing together and between, and what we call ‘thought’ comes from their multifarious collaboration.
Patricia and Paul Churchland are keen on neuroscientific methods rather than conventional psychology. They argue that the brain is really a processing machine in action. It is an amazing organ with a delicately organic structure. It is an example of a computer from the future and that at present we can only dream of approaching its processing speed. I think this is not something to be surprised about. The speed of the computer doubles every year and a half and in the distant future there will be machines computing faster than human beings. Further, the Churchlands’, strongly believe that through science one day we will replicate the human brain. To argue against this, I am putting forward the following true story.
I remember watching an Open University (London) education programme some years ago. A team of professors did an experiment on pavement hawkers in Bogota, Colombia. They were fruit sellers. The team bought a large number of miscellaneous items from these street vendors. This was repeated on a number of occasions. Within a few seconds, these vendors did mental calculations and came out with the amounts to be paid and the change was handed over equally fast. It was a success and repeatable and predictable. The team then took the sample population into a classroom situation and taught them basic arithmetic skills. After a few months of training they were given simple sums to do on selling fruit. Every one of them failed. These people had the brain structure that of ordinary human beings. They were skilled at their own jobs. But they could not be programmed to learn a set of rules. This poses the question whether we can create a perfect machine that will learn all the human transferable skills.
Computers and human brains excel at different tasks. For instance, a computer can remember things for an infinite amount of time. This is true as long as we don’t delete the computer files. Also, solving equations can be done in milliseconds. In my own experience when I was an undergraduate, I solved partial differential equations and it took me hours and a lot of paper. The present-day students have marvellous computer programmes for this. Let alone a mere student of mathematics, even a mathematical genius couldn’t rival computers in the above tasks. When it comes to languages, we can utter sentences of a completely foreign language after hearing it for the first time. Accents and slang can be decoded in our minds. Such algorithms, which we take for granted, will be very difficult for a computer.
I always maintain that there is more to intelligence than just being brilliant at quick thinking. A balanced human being to my mind is an intelligent person. An eccentric professor of Quantum Mechanics without feelings for life or people, cannot be considered an intelligent person. To people who may disagree with me, I shall give the benefit of the doubt and say most of the peoples’ intelligence is departmentalised. Intelligence is a total process.
Other limitations to AI
There are other limitations to artificial intelligence. The problems that existing computer programmes can handle are well-defined. There is a clear-cut way to decide whether a proposed solution is indeed the right one. In an algebraic equation, for example, the computer can check whether the variables and constants balance on both sides. But in contrast, many of the problems people face are ill-defined. As of yet, computer programmes do not define their own problems. It is not clear that computers will ever be able to do so in the way people do. Another crucial difference between humans and computers concerns “common sense”. An understanding of what is relevant and what is not. We possess it and computers don’t. The enormous amount of knowledge and experience about the world and its relevance to various problems computers are unlikely to have.
In this essay, I have attempted to discuss the merits and limitations of artificial intelligence, and by extension, computers. The evolution of the human brain has occurred over millennia, and creating a machine that truly matches human intelligence and is balanced in terms of emotions may be impossible or could take centuries
*The Chinese Room experiment, proposed by philosopher John Searle, challenges the idea that computers can truly “understand” language. Imagine a person locked in a room who does not know Chinese. They receive Chinese symbols through a slot and use an instruction manual to match them with other symbols to produce correct replies. To outsiders, it appears the person understands Chinese, but in reality, they are only following rules. Searle argues that similarly, a computer may process language convincingly without genuine understanding or consciousness.
by Sampath Anson Fernando
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