Author | Richard Dawkins |
---|---|
Illustrator | Dave McKean |
Language | English |
Subject | Science |
Publisher | Bantam Press (UK) Free Press (US) |
Publication date | 15 September 2011 (UK) 4 October 2011 (US) |
Publication place | United Kingdom |
Media type | Print (Hardcover and Paperback) |
Pages | 272 |
ISBN | 1-4391-9281-2 |
OCLC | 709673132 |
LC Class | Q173 .D255 2011 |
Preceded by | The Greatest Show on Earth: The Evidence for Evolution |
Followed by | An Appetite for Wonder |
The Magic of Reality: How We Know What's Really True is a 2011 book by the British biologist Richard Dawkins, with illustrations by Dave McKean. The book was released on 15 September 2011 in the United Kingdom, and on 4 October 2011 in the United States. [1] [2] [3]
It is a graphic science book aimed primarily at children and young adults. [4] [5] Dawkins has stated that the book is intended for those aged around 12 years and upwards, and that when trialling the book prior to publishing, younger readers were able to understand its content with additional adult assistance. [6]
The book is published in the United Kingdom by Bantam Press, and in the United States by Free Press.
In the first chapter of the book, Richard Dawkins explains what he means with the title The Magic of Reality: [7]
Magic is a slippery word: it is commonly used in three different ways, and the first thing I must do is distinguish between them. I'll call the first one 'supernatural magic', the second one 'stage magic' and the third one (which is my favourite meaning, and the one I intend in my title) 'poetic magic'. [...] What I hope to show you in this book is that reality—the facts of the real world as understood through the methods of science—is magical in this third sense, the poetic sense, the good to be alive sense. [...] In the rest of this book I want to show you that the real world, as understood scientifically, has magic of its own—the kind I call poetic magic: an inspiring beauty which is all the more magical because it is real and because we can understand how it works. Next to the true beauty and magic of the real world, supernatural spells and stage tricks seem cheap and tawdry by comparison. The magic of reality is neither supernatural nor a trick, but—quite simply—wonderful. Wonderful, and real. Wonderful because real.
Most chapters begin with brief re-tellings of creation myths that emerged as attempts to explain the origin of particular observed phenomena. Dawkins selects these myths from throughout the world, including Babylonian, Judeo-Christian, Aztec, Maori, Ancient Egyptian, Australian Aboriginal, Nordic, Hellenic, Chinese, Japanese, and other traditions. Chapter 9 ("Are we alone?") includes contemporary alien-abduction mythology; Chapter 4 ("What are things made of?") omits mythology altogether as Dawkins says that really small phenomena were unknown to primitive peoples prior to the invention of advanced optical magnification equipment, any texts they believed to be divinely inspired having failed to mention such useful knowledge as beyond human experience at the time. Dawkins also revisits his childhood and recalls his initial thoughts on these various phenomena or those thoughts expressed by his young contemporaries. Dawkins gives his critique of many of the myths, such as when he points out that much mythology involves some god's symbolic transgressive act performed just once, and that such one-time acts would be inadequate to explain the mechanism as to why the phenomena continue to happen in unbroken cycles.
In the opening chapter Dawkins explains that although mythic narratives and make-believe are fun parts of growing up, reality—with its fundamental capacity for beauty—is much more magical than anything impossible. The Fairy Godmother from Cinderella cannot magically turn a pumpkin into a carriage outside the bounds of fiction, because pumpkins and carriages possess internal organisation that is fundamentally complex. A large pumpkin randomly reassembled at the most minute level would be much more likely to result in a featureless pile of ash or sludge than in a complex and intricately organised carriage.
In the subsequent chapters Dawkins addresses topics that range from evolutionary biology and speciation to physical phenomena such as atomic theory, optics, planetary motion, gravitation, stellar evolution, spectroscopy, and plate tectonics, as well as speculation on exobiology. Dawkins characterises his understanding of quantum mechanics as foggy [8] and so declines to delve very far into that topic. Dawkins declares that there was no first person, to make the point that evolutionary biologists use the term species to demark differences in gene composition—over often thousands of generations of separation—rather than from any one generation to the next. To illustrate this he undertakes a thought experiment involving family photographs. If, hypothetically, there existed a complete set of photographs of all one's direct male ancestors arranged in order of birth date (or hatch date) from youngest to oldest stretching back millions of generations, from one generation to the next one would not perceive much difference between any two adjacent pictures—looking at a picture of one's grandfather or great-grandfather one is looking at a picture of a human—but if one looked at a picture from 185 million generations back one would see an image of some kind of fish-like animal. Dawkins stresses this point by saying the offspring of any sexually reproducing life form belongs in almost all cases to the same species as do its parents, with the exception of unviable hybrids such as mules.
The last two chapters discuss chaos and the human psychology behind so-called miracle claims such as the examples of Our Lady of Fátima and the Cottingley Fairies. Dawkins presents philosopher David Hume's argument that miracle claims should only be seriously accepted if it would be a bigger miracle that the claimant was either lying or mistaken. Dawkins explains that miracle claims written down in texts subsequently deemed sacred are not exempt from this standard.
Tim Radford, in his Guardian review, calls the presentation of the physical book "prodigiously illustrated and beautifully designed", and regarding the content says "it is a distillation of so much that Dawkins has written and argued since the publication of The Selfish Gene ... The strength is that he knows his ground. The weakness is that—for a 'family audience'—he deliberately constrains his vocabulary along with the exuberant imagery and belligerence that made his reputation from the start." [9]
The New Scientist article collates the reviews of Andy Coghlan and those of his 20-year-old daughter Phoebe and his 13-year-old son Callum. Coghlan calls the book "a triumph" but wishes Dawkins had a chapter entitled "Why do people do bad things to others?" saying "The book provides a golden opportunity for Dawkins to ask whether we can evolve to treat one another more civilly. Alas, he doesn't seize it." Coghlan also supports Dawkins "encouraging readers to be bowled over by the stunning beauty of reality—a sentiment I thoroughly support. Too few of us wake up each day and reflect on how amazing it is that we are not only alive, but aware of being alive." Phoebe liked the book, she writes "I was unable to put the book down. I found myself enjoying learning exciting new facts and having old ones reinforced. It was definitely no repeat of the classroom scenario... Perhaps the book's greatest asset is that it manages to bring science to life. The vibrant illustrations reinforce this, as do the fun font styles... His style is colloquial, creating a relaxed, lighter tone." Callum, who is closest to the intended age for the book, doesn't need to be persuaded about the bounds of reality, he writes: "Miracles don't exist. Simple as that. The Magic of Reality hasn't changed my views on anything." [10]
Neville Hawcock for the Financial Times praises Dawkins' clarity in explanation: "He really is very good at this. The chapter on rainbows has the clearest explanation of how they appear that I've ever seen." Of the myths Dawkins uses Hawcock writes: "These, straw gods set up for Dawkins to knock down, are not up to the job of accounting for reality but at least give McKean some great subject matter." [11] Meghan Cox Gurdon writing for The Wall Street Journal says: "His tone throughout alternates between real delight over how things work and avuncular pity for the people who persist in seeing an author behind the machinery of the universe... There is no plan, winks Mr. Dawkins, nor any divinity. There is just the 'magic' of the universe unfolding. If that is the view you wish your children to have of the cosmos, then The Magic of Reality will suit you very well." [12]
Bill Gates has also praised the book, calling it "engaging, well-illustrated science textbook offering compelling answers to big questions, from how the universe formed to what causes earthquakes." [13]
BookBub included the book in their list of the "Best Science Books of All Time". [14]
During Richard Dawkins' October 2011 book tour, its sponsor Center for Inquiry signed a contract with Wyndgate Country Club in Rochester Hills, Michigan, as the venue site. After seeing an interview with Dawkins on The O'Reilly Factor , an official at the club cancelled Dawkins' appearance. Dawkins said that the country club official accepted Bill O'Reilly's "twisted" interpretation of the book without having read it personally. [15] [16] Sean Faircloth said that cancelling the reading "really violates the basic principles of America ... The Civil Rights Act ... prohibits discrimination based on race or religious viewpoint. ... [Dawkins has] published numerous books ... to explain science to the public, so it's rather an affront, to reason in general, to shun him as they did." [17] The Center for Inquiry Michigan executive director, Jeff Seaver, stated that "This action by The Wyndgate illustrates the kind of bias and bigotry that nonbelievers encounter all the time." [18] Following the cancellation, protests and legal action by the Center for Inquiry against the Wyndgate Country Club were pursued. [19] In 2013 this case was settled in favour of the Center for Inquiry. [20]
Richard Dawkins is a British evolutionary biologist, zoologist, science communicator and author. He is an emeritus fellow of New College, Oxford, and was Professor for Public Understanding of Science in the University of Oxford from 1995 to 2008. His book The Selfish Gene (1976) popularised the gene-centred view of evolution and coined the word meme. Dawkins has won several academic and writing awards.
David McKean is an English artist. His work incorporates drawing, painting, photography, collage, found objects, digital art, and sculpture. McKean has illustrated works by authors such as S.F. Said, Neil Gaiman, Grant Morrison, Heston Blumenthal, Ray Bradbury and Stephen King. He has also directed three feature films.
"God of the gaps" is a theological concept that emerged in the 19th century and revolves around the idea that gaps in scientific understanding are regarded as indications of the existence of God. This perspective has its origins in the observation that some individuals, often with religious inclinations, point to areas where science falls short in explaining natural phenomena as opportunities to insert the presence of a divine creator. The term itself was coined in response to this tendency. This theological view suggests that God fills in the gaps left by scientific knowledge, and that these gaps represent moments of divine intervention or influence.
The Richard Dawkins Award is an annual prize awarded by the Center for Inquiry (CFI). It was established in 2003 and was initially awarded by the Atheist Alliance of America coordinating with Richard Dawkins and the Richard Dawkins Foundation for Reason and Science. In 2019, the award was formally moved to CFI. CFI is a US nonprofit organization that variously claims on its website to promote reason, science, freedom of inquiry, and humanist values, or science, reason, and secular values. The award was initially presented by the Atheist Alliance of America to honor an "outstanding atheist", who taught or advocated scientific knowledge and acceptance of nontheism, and raised public awareness. The award is currently presented by the Center for Inquiry to an individual associated with science, scholarship, education, or entertainment, and who "publicly proclaims the values of secularism and rationalism, upholding scientific truth wherever it may lead." They state that the recipient must be approved by Dawkins himself.
Samuel Benjamin Harris is an American philosopher, neuroscientist, author, and podcast host. His work touches on a range of topics, including rationality, religion, ethics, free will, neuroscience, meditation, psychedelics, philosophy of mind, politics, terrorism, and artificial intelligence. Harris came to prominence for his criticism of religion, and he is known as one of the "Four Horsemen" of New Atheism, along with Richard Dawkins, Christopher Hitchens, and Daniel Dennett.
The Center for Inquiry (CFI) is a U.S. nonprofit organization that works to mitigate belief in pseudoscience and the paranormal and to fight the influence of religion in government.
Joe Nickell is an American skeptic and investigator of the paranormal.
Criticism of atheism is criticism of the concepts, validity, or impact of atheism, including associated political and social implications. Criticisms include positions based on the history of science, philosophical and logical criticisms, findings in both the natural and social sciences, theistic apologetic arguments, arguments pertaining to ethics and morality, the effects of atheism on the individual, or the assumptions that underpin atheism.
Richard J. Wiseman is a professor of the public understanding of psychology at the University of Hertfordshire in the United Kingdom. He has written several psychology books. He has given keynote addresses to The Royal Society, The Swiss Economic Forum, Google and Amazon. He is a fellow for the Committee for Skeptical Inquiry and a patron of Humanists UK. Wiseman is also the creator of the YouTube channels Quirkology and In59Seconds.
The God Delusion is a 2006 book by British evolutionary biologist and ethologist Richard Dawkins. In The God Delusion, Dawkins contends that a supernatural creator, God, almost certainly does not exist, and that belief in a personal god qualifies as a delusion, which he defines as a persistent false belief held in the face of strong contradictory evidence. He is sympathetic to Robert Pirsig's statement in Lila (1991) that "when one person suffers from a delusion it is called insanity. When many people suffer from a delusion it is called religion." In the book, Dawkins explores the relationship between religion and morality, providing examples that discuss the possibility of morality existing independently of religion and suggesting alternative explanations for the origins of both religion and morality.
The Ultimate Boeing 747 gambit is a counter-argument to modern versions of the argument from design for the existence of God. It was introduced by Richard Dawkins in chapter 4 of his 2006 book The God Delusion, "Why there almost certainly is no God".
The Richard Dawkins Foundation for Reason and Science is a division of Center for Inquiry (CFI) founded by British biologist Richard Dawkins in 2006 to promote scientific literacy and secularism.
Growing Up in the Universe was a series of televised public lectures given by British evolutionary biologist Richard Dawkins as part of the Royal Institution Christmas Lectures, in which he discussed the evolution of life in the universe. The lectures were first broadcast on the BBC in 1991, in the form of five one-hour episodes.
The Greatest Show on Earth: The Evidence for Evolution is a 2009 book by British biologist Richard Dawkins, which was released on 3 September 2009 in the UK and on 22 September 2009 in the US. It sets out the evidence for biological evolution, and is Dawkins's 10th book, following his best-selling critique of religion The God Delusion (2006) and The Ancestor's Tale (2004), which traces human ancestry back to the dawn of life.
Non-overlapping magisteria (NOMA) is the view, advocated by paleontologist Stephen Jay Gould, that science and religion each represent different areas of inquiry, fact vs. values, so there is a difference between the "nets" over which they have "a legitimate magisterium, or domain of teaching authority", and the two domains do not overlap. He suggests, with examples, that "NOMA enjoys strong and fully explicit support, even from the primary cultural stereotypes of hard-line traditionalism" and that it is "a sound position of general consensus, established by long struggle among people of goodwill in both magisteria." Some have criticized the idea or suggested limitations to it, and there continues to be disagreement over where the boundaries between the two magisteria should be.
The term New Atheism describes the positions of some atheist academics, writers, scientists, and philosophers of the 20th and 21st centuries. New Atheism advocates the view that superstition, religion, and irrationalism should not be tolerated. Instead, they advocate the antitheist view that the various forms of theism should be criticised, countered, examined, and challenged by rational argument, especially when they exert strong influence on the broader society, such as in government, education, and politics. Critics have characterised New Atheism as "secular fundamentalism" or "fundamentalist atheism". Major figures of New Atheism include Richard Dawkins, Sam Harris, Christopher Hitchens, and Daniel Dennett, collectively referred to as the "Four Horsemen" of the movement.
Sex, Death and the Meaning of Life is a three-part television documentary presented by Richard Dawkins which explores what reason and science might offer in major events of human lives. He argues that ideas about the soul and the afterlife, of sin and God's purpose have shaped human thinking for thousands of years. He believes science can provide answers to some of these old questions we used to entrust to religion.
An Appetite for Wonder: The Making of a Scientist is the first volume of the autobiographical memoir by British evolutionary biologist Richard Dawkins. The hardcover version of the book was published in both the United Kingdom and the United States on 12 September 2013, and covers Dawkins's childhood, youth, studies and early career up to the writing of The Selfish Gene. A second volume, Brief Candle in the Dark: My Life in Science, covering the remaining part of his life, was released in September 2015.
Richard Dawkins is an English ethologist, evolutionary biologist, and writer. Dawkins himself has stated that his political views are left-leaning. However, many of Dawkins's political statements have created controversy among left-wing and atheist communities.
Paranormality: Why we see what isn't there is a 2011 book about the paranormal by psychologist and magician Richard Wiseman. Wiseman argues that paranormal phenomena such as psychics, telepathy, ghosts, out-of-body experiences, prophesy and more do not exist, and explores why people continue to believe, and what that tells us about human behavior and the way the brain functions. Wiseman uses QR codes throughout the book, which link to YouTube videos as examples and as experiments the reader can participate in to further explain the phenomena. Because of a cautious American publishing market, it was only available in America through Kindle. Paranormality was awarded the Center for Inquiry's Robert P. Balles award for 2011.
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