Homocentric Universe

THERE’S NO SUCH THING AS SPECIES:

Princeton Study Maps 200,000 Years of Human–Neanderthal Interbreeding (Princeton University Science Daily, 7/14/25)

Now, a group of researchers made up of geneticists and artificial intelligence specialists is uncovering new layers of that shared history. Led by Joshua Akey, a professor at Princeton’s Lewis-Sigler Institute for Integrative Genomics, the team has found strong evidence of genetic exchange between early human groups, pointing to a much deeper and more complex relationship than previously understood.

“This is the first time that geneticists have identified multiple waves of modern human-Neanderthal admixture,” said Liming Li, a professor in the Department of Medical Genetics and Developmental Biology at Southeast University in Nanjing, China, who performed this work as an associate research scholar in Akey’s lab.

NO ONE EVER BELIEVED IN ENTROPY:

Why Everything in the Universe Turns More Complex: A new suggestion that complexity increases over time, not just in living organisms but in the nonliving world, promises to rewrite notions of time and evolution. (Philip Ball, April 2, 2025, Quanta)

In 1950 the Italian physicist Enrico Fermi was discussing the possibility of intelligent alien life with his colleagues. If alien civilizations exist, he said, some should surely have had enough time to expand throughout the cosmos. So where are they?

Many answers to Fermi’s “paradox” have been proposed: Maybe alien civilizations burn out or destroy themselves before they can become interstellar wanderers. But perhaps the simplest answer is that such civilizations don’t appear in the first place: Intelligent life is extremely unlikely, and we pose the question only because we are the supremely rare exception.

A new proposal by an interdisciplinary team of researchers challenges that bleak conclusion. They have proposed nothing less than a new law of nature, according to which the complexity of entities in the universe increases over time with an inexorability comparable to the second law of thermodynamics — the law that dictates an inevitable rise in entropy, a measure of disorder.

We are all designist.

EXCEPT THAT GAMES HAVE RULES AND WE KNOW THE RULE OF THIS GAME…:

The God that Glitched: Matthew Gasda on why the simulation theory is the religion of our time. (Matthew Gasda, Jun 06, 2025, Wisdom of Crowds)

[T]his is where I think critical engagement with ST really gets interesting. I hypothesize that SA has been disseminated as ST because we can no longer imagine a God in our own image, and have instead reworked the idea of God into a computer. Ontologically, Bostrom’s depiction of Godlike simulators (and Godlike simulators simulating Godlike simulators … simulators nested inside of simulators) bears so much resemblance to religion that it’s functionally indistinguishable from religion. It is basically an ultra-reductionist, ultra-scientistic vision of how God or Gods or higher or lower levels of reality could exist (like in Buddhism). In pragmatic terms, I’m not really sure what the point of thinking about SA is. The only point in engaging with either SA or ST is that you want to: the theory allows you to experience less experiential friction; you don’t have to worry so much; you don’t have to try to puzzle out why you’re on earth anymore, or what it’s all for. You aren’t really here.

Stated thusly, simulation theory and God ultimately are versions of the same thesis with different names and points of emphasis; simulation theory is a blend of monotheism and Buddhism without any duties, demands, or standard practices. Moreover, the trope of simulation theory better fits our current understanding of ourselves, and the direction of our technological civilization; it projects an astonishingly anthropomorphic idea of the divine: simulational theory is a narcissistic new projection of a God who resembles what we’ve become. We live more and more on and through screens; so God must too.

…”Love one another.”

IT’S JUST VIBES:

If it looks like a dire wolf, is it a dire wolf? How to define a species is a scientific and philosophical question (Elay Shech, 5/30/25, The Conversation)


This gap between appearance and biological identity raises a deeper question: What exactly is a species, and how do you decide whether something belongs to one species rather than another?

Biologists call the answer a species concept – a theory about what a species is and how researchers sort organisms into different groups.

There’s no such thing as species.

DARWINISM JUST PROVIDED A JUSTIFICATION FOR THE EMPIRE:

Prehistory’s Original Sin: a review of The Invention of Prehistory: Empire, Violence, and Our Obsession with Human Origins by Stefanos Geroulanos (Connor Grubaugh, 5/07/25, The Hedgehog Review)

Geroulanos’s portraits of major thinkers and movements in fields such as paleontology, evolutionary biology, anthropology, archaeology, historical linguistics, psychology, and religious studies are well-drawn and often devastating. He is right to argue that these disciplines emerged together as the authority of Christianity declined in the eighteenth century, becoming bearers of a modern faith that the origins of humanity and the meaning of human existence can be explained in naturalistic terms alone.

Beginning with the Enlightenment ideal of the noble savage and the Romantic lore of the untamed Indo-Aryan, then proceeding at a clip through stadial theories of prehistorical “deep time,” the diffusion of innumerable rival Darwinisms, the savage Id and collective unconscious, and more, Geroulanos demonstrates how speculation—and projection—have always run rife in these arenas of purportedly scientific research. Academic disagreements about the deep past and their popular representation have always tracked with the dominant ideologies of the times. “The story of human origins has never really been about the past,” he writes. “Prehistory is about the present day; it always has been.” And every generation gets the Neanderthals it deserves.

DARWINISM WAS JUST AN EXCUSE FOR COLONIALISM:

‘Biological reality’: What genetics has taught us about race (Adam Rutherford, 4/20/25, BBC)

When scientists unveiled the first draft of the Human Genome Project 25 years ago, it seemed to deliver the final word on some antiquated myths about race. It provided definitive evidence that racial groupings have no biological basis. In fact, there is more genetic variation within racial groups than between them. Race, it showed, is a social construct.

But despite that fundamental finding, which has only been reinforced as work on human genomes has continued, race and ethnicity are still often deployed to categorise human populations as distinct biological groups. These are views that can be found circulating in the pseudoscience on social media, but they also still creep into scientific research and healthcare systems.

There’s no such thing as species.

AND THEN ONE OF THEIR WIVES HAS AN AFFAIR…:

Are We Really Living in a Materialist Age?: Let’s just say that I am skeptical. (Kit Wilson, 4/18/25, Hedgehog Review)

Reductive materialism is the view that all of reality can be explained by, and ultimately reduced to, the purely physical. Whatever cannot be accounted for in this way—consciousness, morality, free will, feelings—must be illusory. As the biologist Francis Crick likes to point out, this includes even you: “‘You,’ your joys and your sorrows, your memories and your ambitions, your sense of personal identity and free will, are in fact no more than the behavior of a vast assembly of nerve cells and their associated molecules.”

The basic rationale is well rehearsed: that physics, having been remarkably successful at toppling superstitions up to now, must naturally go on to conquer every last corner of reality. The problem with this argument—that it means eliminating not just angels and ghosts but also the very things on which scientific knowledge itself depends, such as reason, free will, and abstract thought—appears not to have occurred to the reductive materialists until too late.

For this reason, to call reductive materialism a “belief” is perhaps a bit misleading. Plenty of people—the biologist Richard Dawkins, the neuroscientist Robert Sapolsky, and the physicist Lawrence Krauss among them—piously recite its creed: I do not exist, life is meaningless, morality is an illusion. But do any of them really believe it?

Certainly, they don’t act as though they do.

THERE’S NO SUCH THING AS SPECIES:

Dire wolf debate raises concerns on scientific overhype: Even de-extinction advocates say that Colossal Biosciences’ claims are misleading (Max Barnhart, April 11, 2025, C&EN)

“It’s not a dire wolf. It’s misleading to call it that,” says Vincent Lynch, an evolutionary biologist at the University at Buffalo. “I can’t explain how pissed off it made me, because they’re still saying this stuff, and they know it to not be true.”

David Shiffman, an environmental scientist and independent policy consultant, agrees. “This is not a dire wolf by any reasonable definition of a dire wolf,” he says. “This is a gray wolf that has had a tiny fraction of its genes modified to look more like what they think a dire wolf looked like. That means these animals are still gray wolves.”

THE NECESSITY OF OBSERVATION:

No, the “Kalam cosmological argument” doesn’t prove God’s existence (Ethan Siegel, 4/03/25, Big Think)

There are plenty of physical, measurable phenomena that do appear to violate these notions of cause and effect, with the most famous examples occurring in the quantum Universe. As a simple example, we can look at a single radioactive atom. If you had a large number of these atoms, you could predict how much time would need to pass for half of them to decay: that’s the definition of a half-life. For any single atom, however, if you ask, “When will this atom decay?” or, “What will cause this atom to finally decay?” or even, “What will cause the emergence of the decayed state?“ there is no cause-and-effect answer.

Lost this argument at “we can look”

FORGET IT JAKE; IT’S SCIENCE:

What Lies Beyond Cutting-Edge Power Games? (Jeffrey P. Bishop, December 06, 2019, Church Life Journal)

Narratives of cultural progress are intimately tied to notions of moral, political, and scientific progress. The secular version of the progress narrative is that religion is the root of all evil. In relation to morality, the secular story of progress goes something like this: religion is the uneducated man’s morality; now that reason reigns, we can find the foundational moral principle for acting rightly, or the proper moral calculus, without all the make-believe of religion. The political progress story is similar: religion gets in the way of political stability, necessitating the powers of the state to adjudicate disagreements over the common good. The secular story of progress of science continues this theme: religion gets in the way of all the scientific progress, and has been at odds with science from the beginning of time.

We would do well to remember that “progress” in science is what gave us the eugenics movements of the late 19th and early 20th centuries, and the preaching of eugenics from the pulpits of many parishes (See: Christine Rosen, Preaching Eugenics). Progress sacrificed the bodies of Jews to enact the Aryan myth. Progress sacrificed the bodies black men and women for the “good” of medical knowledge. The utilitarian calculus is created, such that we can absorb some degree of transgression into our progress, so that progress can continue as long as there is a net positive moral calculation.