On teleology

A senior Iranian cleric has blamed women’s immodest dress for earthquakes:

“Many women who do not dress modestly … lead young men astray, corrupt their chastity and spread adultery in society, which (consequently) increases earthquakes,” Hojatoleslam Kazem Sedighi was quoted as saying by Iranian media. Sedighi is Tehran’s acting Friday prayer leader.

Women in the Islamic Republic are required by law to cover from head to toe, but many, especially the young, ignore some of the more strict codes and wear tight coats and scarves pulled back that show much of the hair.

“What can we do to avoid being buried under the rubble?” Sedighi asked during a prayer sermon Friday. “There is no other solution but to take refuge in religion and to adapt our lives to Islam’s moral codes.”

Rush Limbaugh has blamed the Eyjafjallajokull eruption on the passage of the Patient Protection and Affordable Care Act:

You know, a couple of days after the health care bill had been signed into law Obama ran around all over the country saying, “Hey, you know, I’m looking around. The earth hadn’t opened up. There’s no Armageddon out there. The birds are still chirping.” I think the earth has opened up. God may have replied. This volcano in Iceland has grounded more airplanes — airspace has more affected — than even after 9/11 because of this plume, because of this ash cloud over Northern and Western Europe. At the Paris airport they’re telling people to head to the train station to catch trains out of France, and when people get to the train station they’re telling people, “There aren’t any seats until at least April 22nd,” basically a week from now. It’s got everybody in a shutdown. Earth has opened up. I don’t know whether it’s a rebirth or Armageddon. Hopefully it’s a rebirth, God speaking.

One of the hundreds of stickers on Brother Ron’s car reads


I am brought to mind of Spinoza (Ethica. Bk. I, Appendix), who showed not only the absurdity of this kind of thinking, but the impiety of it:

There is no need to show at length, that nature has no particular goal in view, and that final causes are mere human figments. This, I think, is already evident enough, both from the causes and foundations on which I have shown such prejudice to be based, and also from Prop. xvi., and the Corollaries of Prop. xxxii., and, in fact, all those propositions in which I have shown, that everything in nature proceeds from a sort of necessity, and with the utmost perfection. However, I will add a few remarks, in order to overthrow this doctrine of a final cause utterly. That which is really a cause it considers as an effect, and vice versa: it makes that which is by nature first to be last, and that which is highest and most perfect to be most imperfect. Passing over the questions of cause and priority as self-evident, it is plain from Props. xxi., xxii., xxiii. that that effect, is most perfect which is produced immediately by God; the effect which requires for its production several intermediate causes is, in that respect, more imperfect. But if those things which were made immediately by God were made to enable him to attain his end, then the things which come after, for the sake of which the first were made, are necessarily the most excellent of all.
    Further, this doctrine does away with the perfection of God: for, if God acts for an object, he necessarily desires something which he lacks. Certainly, theologians and metaphysicians draw a distinction between the object of want and the object of assimilation; still they confess that God made all things for the sake of himself, not for the sake of creation. They are unable to point to anything prior to creation, except God himself, as an object for which God should act, and are therefore driven to admit (as they clearly must), that God lacked those things for whose attainment he created means, and further that he desired them.
    We must not omit to notice that the followers of this doctrine, anxious to display their talent in assigning final causes, have imported a new method of argument in proof of their theory–namely, a reduction, not to the impossible, but to ignorance; thus showing that they have no other method of exhibiting their doctrine. For example, if a stone falls from a roof on to some one’s head and kills him, they will demonstrate by their new method, that the stone fell in order to kill the man; for, if it had not by God’s will fallen with that object, how could so many circumstances (and there are often many concurrent circumstances) have all happened together by chance? Perhaps you will answer that the event is due to the facts that the wind was blowing, and the man was walking that way. “But why,” they will insist, “was the wind blowing, and why was the man at that very time walking that way?”  If you again answer, that the wind had then sprung up because the sea had begun to be agitated the day before, the weather being previously calm, and that the man had been invited by a friend, they will again insist:  “But why was the sea agitated, and why was the man invited at that time?”  So they will pursue their questions from cause to cause, till at last you take refuge in the will of God–in other words, the sanctuary of ignorance. So, again, when they survey the frame of the human body, they are amazed; and being ignorant of the causes of so great a work of art conclude that it has been fashioned, not mechanically, but by divine and supernatural skill, and has been so put together that one part shall not hurt another.

Hence any one who seeks for the true causes of miracles, and strives to understand natural phenomena as an intelligent being, and not to gaze at them like a fool, is set down and denounced as an impious heretic by those, whom the masses adore as the interpreters of nature and the gods. Such persons know that, with the removal of ignorance, the wonder which forms their only available means for proving and preserving their authority would vanish also.


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