The End of Doubt

We’re finally moved in to our new place! A whole lot of waiting is behind us, and a whole lot of work is ahead of us. The house was bereft of all carpets when we took over the week before last, and now it has carpets, carpets everywhere – consequentially we have no more pennies, but I’m hoping for some more on payday – Becky wants some painting doing ;-) The living room is in good shape already; my favourite colour (brown) is evident in many shades – even the lampshades.

So much for living quarters (and we have a quarter share of the quarters in our small downstairs bedroom – one of four). What’s been eating me recently? Lots, as you’d expect. Death mainly, or the fear of (file under Death, fear of). It looms in the background, with my final year degree project looming, less impressively, in the foreground. What to do, what to do? I know I don’t go on about computers much in this blog, maybe it’s an escape mechanism thing, but my life is about to be saturated, day and night, with computer related stuff. Can humans dream of electric sheep too? Yes, I have to think of a final year project before September, well, long before then if I want to have a shot at doing some good work. I’m no good at making up my own work! Give me a project, that’s fine, but don’t ask me to think one up first (file under Imagination, lack of).

Bird-flu, new paragraph deserving, is still refusing to go away, and my seemingly second-rate imagination scores top marks when envisioning avian invasions of the microscopic variety. This article [particularly “"Frank Obenauer and colleagues just published a paper the last week of January in Science, and they actually have gone back and looked at the full genetic codes for 169 avian virus genomes, dating way back. They looked at 2,169 distinct avian virus genes. There were two viruses that showed a protein tag at the end of one of the nonstructural genes that actually looks to help cause the cytokine storm that makes this a unique illness. And guess which two viruses they were: 1918 H1N1, and the current H5N1....If you put 1918 H1N1 into animal models at very, very low doses, it basically kills all of them in 24 hours. The lab science people had never seen that. At 16 to 24 hours, that virus was different from anything they'd ever seen in killing these animals. The only virus that was similar was H5N1, and it was fatal at much lower doses. H5N1 is the most powerful influenza virus we've seen in modern human history."] led me to search, deliberately, for seemingly sensational sites – only history, our future, can and will judge the logic of their advice. I’ve not stocked up on dried fruit and water yet, but I’m a mental step closer to doing it.

As promised, here are some selections from The End of Faith by Sam Harris. All of these quotes can be expressed in terms of my agreement (a): I know I’m in (a), I think I’m in (a), I don’t know whether I'm in (or I don’t think I’m in)(a). For reasons I’ll keep to myself, I’ll leave you to guess which is which.

P12

The young man board the bus as it leaves the terminal. He wears an overcoat. Beneath this overcoat he is wearing a bomb. His pockets are filled with ball bearings, nails, and rat poison.

The bus is crowded and headed for the heart of the city. The young man takes his seat beside a middle-aged couple. He will wait for the bus to reach its next stop. The couple at his side appears to be shopping for a new refrigerator. The woman has decided on a model, but her husband worries that it will be too expensive. He indicates another one in a brochure that lies open on her lap. The next stop comes into view. The bus doors swing, the woman observes that the model her husband has selected will not fit into the space underneath their cabinets. New passengers have taken the last remaining seats and begun gathering in the aisle. The bus is now full. The young man smiles. With the press of a button he destroys himself, the couple at his side, and twentiy others in the bus. The nails, ball berings and rat poison ensure further casualties on the street and in the surounding cars. Aall has gon according to plan.

The young man's parents shoon learn of his fate. Although saddened to have lost a son, they feel tremendous pride at his accomplishment. they know thta he has gone to heaven and prepared the way for them to follow. he has also sent his victims to hell for eternity. It is a double victory. The neighbors find the event a great couse for celebreation and honor the young man's parents by giving them gifts of food and money.

These are the facts. This is all we know for certain about the young man. Is there anything else that we can infer about him on the basis of his behavior? Was he popular in school? Was he rich or poor? Did he posses great or little intelligence? His actions could be attributed to either, simply mute on questions of this sort, and hundreds like them. Why is it so easy, then, so trivially easy--you-could-almost-bet-your-life-on-it-easy--to guess this young man's religion?

P13

Our situation is this: most of the people in this world believe that the Creator of the universe has written a book. We have the misfortune of having many such books on hand, each making an exclusive claim as to its infallibility. People tend to organize themselves into factions according to which of these incompatible claims they accept-rather than on the basis of language, skin color, location of birth, or any other criterion of tribalism. Each of these texts urges its readers to adopt a variety of beliefs and practices, some of which are benign, many of which are not. All are in perverse agreement on one point of fundamental importance, however: "respect" for other faiths, or for the views of unbelievers, is not an attitude that God endorses. While all faiths have been touched, here and there, by the spirit of ecumenicalism, the central tenet of every religious tradition is that all others are mere repositories of error or, at best, dangerously incomplete. Intolerance is thus intrinsic to every creed. Once' a person believes-really believes-that certain ideas can lead to eternal happiness, or to its antithesis, he cannot tolerate the possibility that the people he loves might be led astray by the blandishments of unbelievers. Certainty about the next life is simply incompatible with tolerance in this one…Our technical advances in the art of war have finally rendered our religious differences—and hence our religious beliefs—antithetical to our survival. We can no longer ignore the fact that billions of our neighbors believe in the metaphysics of martyrdom, or in the literal truth of the book of Revelation, or any of the other fantastical notions that have lurked in the minds of the faithful for millennia—because our neighbors are now armed with chemical, biological, and nuclear weapons. There is no doubt that these developments mark the terminal phase of our credulity. Words like “God” and “Allah” must go the way of “Apollo” and “Baal,” or they will unmake our world.”

P16

And yet, intellectuals as diverse as H. G. Wells, Albert Einstein, Carl Jung, Max Planck, Freeman Dyson, and Stephen Jay Gould have declared the war between reason and faith to be long over. On this view, there is no need to have all of our beliefs about the universe cohere. A person can be a God-fearing Christian on Sunday and a working scientist come Monday morning, without ever having to account for the partition that seems to have erected itself in his head while he slept. He can, as it were, have his reason and eat it too.

P18-21

This is a problem for “moderation” in religion: it has nothing underwriting it other than the unacknowledged neglect of the letter of the divine law… By failing to live by the letter of the texts, while tolerating the irrationality of those who do, religious moderates betray faith and reason equally.

P22

Imagine that we could revive a well-educated Christian of the fourteenth century. The man would prove to be a total ignoramus, except on matters of faith. His beliefs about geography, astronomy, and medicine would embarrass even a child, but he would know more or less everything there is to know about God. Though he would be considered a fool to think that the earth is flat, or that trepanning constitutes a wise medical intervention, his religious ideas would still be beyond reproach. There are two explanations for this: either we perfected our religious understanding of the world a millennium ago—while our knowledge on all other fronts was still hopelessly inchoate—or religion, being the mere maintenance of dogma, is one area of discourse that does not admit of progress. We will see that there is much to recommend the latter view.

P23

What if all our knowledge about the world were suddenly to disappear? Imagine that six billion of us wake up tomorrow morning in a state of utter ignorance and confusion. Our books and computers are still here, but we can't make heads or tails of them. We have even forgotten how to drive our cars or brush our teeth. What knowledge would we want to reclaim first? Well, there's that business about growing food and building shelter that we would want to get reacquainted with. We would want to relearn how to use and repair many of our machines. Learning to understand spoken and written language would also be a top priority, given these skills are necessary for acquiring most others. When in this process of reclaiming our humanity will it be important to know that Jesus was born of a virgin? Or that he was resurrected? And how would we relearn these truths, if they are indeed true? By reading the Bible? Our tour of the shelves will deliver similar pearls from antiquity--like the "fact" that Isis, the goddess of fertility, sports an impressive pair of cow horns. Reading further we'll find that Thor carries a hammer and that Marduk's sacred animals are horses,dogs, and a dragon with a forked tongue. Whom shall we give top billing in our resurrected world? Yahweh or Shiva? And when will we want to relearn that premarital sex is a sin? Or that adulteresses should be stoned to death? Or that the soul enters the zygote at the moment of conception? And what will we think of those curious people who begin proclaiming that one of our books is distinct from ALL the others in that it was actually written by the Creator of the universe?…The point is that most of what we currently hold sacred is not sacred for any reason other than that it was thought sacred yesterday.

P35

We live in an age in which most people believe that mere words— ‘Jesus,’ ‘Allah,’ ‘Ram’—can mean the difference between eternal torment and bliss everlasting. Considering the stakes here, it is not surprising that many of us occasionally find it necessary to murder other human beings for using the wrong magic words, or the right ones for the wrong reasons. How can any person presume to know that this is the way the universe works? Because it says so in our holy books. How do we know that our holy books are free from error? Because the books themselves say so. Epistemological black holes of this sort are fast draining the light from our world.

There is, of course, much that is wise and consoling and beautiful in our religious books. But words of wisdom and consolation and beauty abound in the pages of Shakespeare, Virgil, and Homer as well, and no one ever murdered strangers by the thousands because of the inspiration he found there. The belief that certain books were written by God (who, for reasons difficult to fathom, made Shakespeare a far better writer than himself) leaves us powerless to address the most potent source of human conflict, past and present. How is it that the absurdity of this idea does not bring us, hourly, to our knees? It is safe to say that few of us would have thought so many people could believe such a thing, if they did not actually believe it. Imagine a world in which generations of human beings come to believe that certain films were made by God or that specific software was coded by him. Imagine a future in which millions of our descendants murder each other over rival interpretations of Star Wars or Windows 98. Could anything-anything-be more ridiculous? And yet, this would be no more ridiculous than the world we are living in.

P36

We live in a world where all things, good and bad, are finally destroyed by change. Parents lose their children and children their parents. Husbands and wives are separated in an instant, never to meet again. Friends part company in haste, without knowing that it will be for the last time. This life, when surveyed with a broad glance, presents little more than a vast spectacle of loss. Most people in this world, however, imagine that there is a cure for this. If we live rightly—not necessarily ethically, but within the framework of certain ancient beliefs and stereotyped behaviors—we will get everything we want after we die. When our bodies finally fail us, we just shed our corporeal ballast and travel to a land where we are reunited with everyone we loved while alive. Of course, overly rational people and other rabble will be kept out of this happy place, and those who suspended their disbelief while alive will be free to enjoy themselves for all eternity.

P46

Even apparently innocuous beliefs, when unjustified, can lead to intolerable consequences. Many Muslims ... are convinced that God takes an active interest in women's clothing. While it may seem harmless enough, the amount of suffering that this incredible idea has caused is astonishing. The rioting in Nigeria over the 2002 Miss World Pageant claimed over two hundred lives; innocent men and women were butchered with machetes or burned alive simply to keep that troubled place free of women in bikinis. Earlier in the year, the religious police in Mecca prevented paramedics and firefighters from rescuing scores of teenage girls trapped in a burning building. Why? Because the girls were not wearing the traditional head covering that Koranic law requires. Fourteen girls died in the fire; fifty were injured.

P62/63

Let's say that I believe that God exists, and some impertinent person asks me why. This question invites—indeed, demands—an answer of the form "I believe that God exists because..." I cannot say, however, "I believe that God exists because it is prudent to do so" (as Pascal would have us do)....Nor can I say things like "I believe in God because it makes me feel good." The fact that I would feel good if there were a God does not give me the slightest reason to believe that one exists. This is easily seen when we swap the existence of God for some other consoling proposition. Let's say that I want to believe that there is a diamond buried somewhere in my yard that is the size of a refrigerator. It is true that it would be uncommonly good to believe this. But do I have any reason to believe that there is actually a diamond in my yard that is thousands of times larger than any yet discovered? No. Here we can see why Pascal's wager, Kierkegaard's leap of faith, and other epistemological ponzi schemes won't do. To believe that God exists is to believe that I stand in some relation to his existence such that his existence is itself the reason for my belief.

P66/67

This demonstrates that faith is nothing more than a willingness to await the evidence—be it the Day of Judgment or some other downpour of corroboration. It is the search for knowledge on the installment plan: believe now, live an untestable hypothesis until your dying day, and you will discover that you were right. But in any other sphere of life, a belief is a check that everyone insists upon cashing this side of the grave: the engineer says the bridge will hold; the doctor says the infection is resistant to penicillin—these people have defensible reasons for their claims about the way the world is. The mullah, the priest, and the rabbi do not. Nothing could change about this world, or about the world of their experience, that would demonstrate the falsity of many of their core beliefs. This proves that these beliefs are not born of any examination of the world, or of the world of their experience. (They are, in Karl Popper's sense, "unfalsifiable.") It appears that even the Holocaust did not lead most Jews to doubt the existence of an omnipotent and benevolent God. If having half of your people systematically delivered to the furnace does not count as evidence against the notion that an all-powerful God is looking out for your interests, it seems reasonable to assume that nothing could. How does the mullah know that the Koran is the verbatim word of God? The only answer to be given in any language that does not make a mockery of the word "know" is—he doesn't.

P70

The allure of most religious doctrines is nothing more sublime or inscrutable than this: things will turn out well in the end.

P72/73

It takes a certain kind of person to believe what no one else believes. To be ruled by ideas for which you have no evidence (and which therefore cannot be justified in conversation with other human beings) is generally a sign that something is seriously wrong with your mind. Clearly there is sanity in numbers....Jesus Christ—who, as it turns out, was born of a virgin, cheated death, and rose bodily into the heavens—can now be eaten in the form of a cracker. A few Latin words spoken over your favorite Burgundy, and you can drink his blood as well. Is there any doubt that a lone subscriber to these beliefs would be considered mad? Rather, is there any doubt that he would be mad? The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy. Because each new generation of children is taught that religious propositions need not be justified in the way that all others must, civilization is still besieged by the armies of the preposterous. We are, even now, killing ourselves over ancient literature. Who would have thought something so tragically absurd could be possible?

P94/95

The writers of Luke and Matthew, for instance, in seeking to make the life of Jesus conform to Old Testament prophecy, insist that Mary conceived as a virgin (Greek parthenos), harking to the Greek rendering of Isaiah 7:14. Unfortunately for fanciers of Mary's virginity, the Hebrew word alma (for which parthenos is an erroneous translation) simply means "young woman," without any implication of virginity. It seems all but certain that the Christian dogma of the Immaculate Conception, and much of the church's resulting anxiety about sex, was the result of a mistranslation from the Hebrew.

P108/109

Of course, like every religion, Islam has had its moments. Muslim scholars invented algebra, translated the writings of Plato and Aristotle, and made important contributions to a variety of nascent sciences at a time when European Christians were luxuriating in the most abysmal ignorance. It was only through the Muslim conquest of Spain that classical Greek texts found their way into Latin translation and seeded the Renaissance in western Europe. Thousands of pages could be written cataloging facts of this sort for every religion, but to what end? Would it suggest that religious faith is good, or even benign? It is a truism to say that people of faith have created almost everything of value in our world, because nearly every person who has ever swung a hammer or trimmed a sail has been a devout member of one or another religious culture. There has been simply no one else to do the job. We can also say that every human achievement prior to the twentieth century was accomplished by men and women who were perfectly ignorant of the molecular basis of life. Does this suggest that a nineteenth-century view of biology would have been worth maintaining?...The fact that religious faith has left its mark on every aspect of our civilization is not an argument in its favor, nor can any particular faith be exonerated simply because certain of its adherents made foundational contributions to human culture.

P109

We are at war with Islam. It may not serve our immediate fore if policy objectives for our political leaders to openly acknowledge this fact, but it is unambiguously so. It is not merely that we are at war with an otherwise peaceful religion that has been "hijacked" by extremists. We are at war with precisely the vision of life that is prescribed to all Muslims in the Koran, and further elaborated in the literature of the hadith, which recounts the sayings and actions of the Prophet. A future in which Islam and the West do not stand on the brink of mutual annihilation is a future in which most Muslims have learned to ignore most of their canon, just as most Christians have learned to do.

P117-123

To convey the relentlessness with which unbelievers are vilified in the text of the Koran, I provide a long compilation of quotations below, in order of their appearance in the text. This is what the Creator of the universe apparently has on his mind... [There follows over five pages of direct quotes from the Koran, from God consigning unbelievers "to the Fire" to directives to "Slay them wherever you find them."] ...On almost every page, the Koran instructs observant Muslims to despise non-believers. On almost every page, it prepares the ground for religious conflict. The Koran's ambiguous prohibition against suicide—[the Koran contains a single ambiguous line, "Do not destroy yourselves" (4:29)]—appears to be an utter non-issue. Surely there are Muslim jurists who might say that suicide bombing is contrary to the tenets of Islam (where are these jurists, by the way?) and that suicide bombers are therefore not martyrs but fresh denizens of hell. Such a minority opinion, if it exists, cannot change the fact that suicide bombings have been rationalized by much of the Muslim world (where they are called "sacred explosions')....The bottom line for the aspiring martyr seems to be this: as long as you are killing infidels or apostates "in defense of Islam," Allah doesn't care whether you kill yourself in the process or not.

P128/129

It should be of particular concern to us that the beliefs of Muslims pose a special problem for nuclear deterrence. There is little possibility of our having a cold war with an Islamist regime armed with long-range nuclear weapons. A cold war requires that the parties be mutually deterred by the threat of death. Notions of martyrdom and jihad run roughshod over the logic that allowed the United States and the Soviet Union to pass half a century perched, more or less stably, on the brink of Armageddon. What will we do if an Islamist regime, which grows dewy-eyed at the mere mention of paradise, ever acquires long-range nuclear weaponry? If history is any guide, we will not be sure about where the offending warheads are or what their state of readiness is, and so we will be unable to rely on targeted, conventional weapons to destroy them. In such a situation, the only thing likely to ensure our survival may be a nuclear first strike of our own. Needless to say, this would be an unthinkable crime—as it would kill tens of millions of innocent civilians in a single day—but it may be the only course of action available to us, given what Islamists believe. How would such an unconscionable act of self-defense be perceived by the rest of the Muslim world? It would likely be seen as the first incursion of a genocidal crusade. The horrible irony here is that seeing could make it so: this very perception could plunge us into a state of hot war with any Muslim state that had the capacity to pose a nuclear threat of its own. All of this is perfectly insane, of course: I have just described a plausible scenario in which much of the world's population could be annihilated on account of religious ideas that belong on the same shelf with Batman, the philosopher's stone, and unicorns. That it would be a horrible absurdity for so many of us to die for the sake of myth does not mean, however, that it could not happen. Indeed, given the immunity to all reasonable intrusions that faith enjoys in our discourse, a catastrophe of this sort seems increasingly likely. We must come to terms with the possibility that men who are every bit as zealous to die as the nineteen hijackers may one day get their hands on long-range nuclear weaponry. The Muslim world in particular must anticipate this possibility and find some way to prevent it. Given the steady proliferation of technology, it is safe to say that time is not on our side.

P150

In thinking about Islam, and about the risk it now poses to the West, we should imagine what it would take to live peacefully with the Christians of the fourteenth century-Christians who were still eager to prosecute people for crimes like host desecration and witchcraft. We are in the presence of the past. It is by no means a straightforward task to engage such people in constructive dialogue, to convince them of our common interests, to encourage them on the path to democracy, and to mutually celebrate the diversity of our cultures.

It is clear that we have arrived at a period in our history where civil society, on a global scale, is not merely a nice idea; it is essential for the maintenance of civilization. Given that even failed states now possess potentially disruptive technology, we can no longer afford to live side by side with malign dictatorships or with the armies of ignorance massing across the oceans.

What constitutes a civil society? At minimum, it is a place where ideas, of all kinds, can be criticized without the risk of physical violence. If you live in a land where certain things cannot be said about the king, or about an imaginary being, or about certain books, because such utterances carry the penalty of death, torture, or imprisonment, you do not live in a civil society…Jonathan Glover seems right to suggest that we need "something along the lines of a strong and properly funded permanent UN force, together with clear criteria for intervention and an international court to authorize it." We can say it even more simply: we need a world government. How else will a war between the United States and China ever become as unlikely as a war between Texas and Vermont? We are a very long way from even thinking about the possibility of a world government, to say nothing of creating one. It would require a degree of economic, cultural, and moral integration that we may never achieve. The diversity of our religious beliefs constitutes a primary obstacle here. Given what most of us believe about God, it is at present unthinkable that human beings will ever identify themselves merely as human beings, disavowing all lesser affiliations. World government does seem a long way off-so long that we may not survive the trip.

P166

Rather than find real reasons for human solidarity, faith offers us a solidarity born of tribal and tribalizing fictions. As we have seen, religion is one of the great limiters of moral identity, since most believers differentiate themselves, in moral terms, from those who do not share their faith. No other ideology is so eloquent on the subject of what divides one moral community from another. Once a person accepts the premises upon which most religious identities are built, the withdrawal of his moral concern from those who do not share these premises follows quite naturally. Needless to say, the suffering of those who are destined for hell can never be as problematic as the suffering of the righteous. If certain people can't see the unique wisdom and sanctity of my religion, if their hearts are so beclouded by sin, what concern is it of mine if others mistreat them? They have been cursed by the very God who made the world and all things in it. Their search for happiness was simply doomed from the start.

P172

The pervasive idea that religion is somehow the source of our deepest ethical intuitions is absurd. We no more get our sense that cruelty is wrong from the pages of the Bible than we get our sense that two plus two equals four from the pages of a textbook on mathematics. Anyone who does not harbor some rudimentary sense that cruelty is wrong is unlikely to learn that it is by reading—and, indeed, most scripture offers rather equivocal testimony to this fact in any case....Concern for others was not the invention of any prophet....We simply do not need religious ideas to motivate us to live ethical lives. Once we begin thinking seriously about happiness and suffering, we find that our religions traditions are no more reliable on questions of ethics than they have been on scientific questions generally.

P178/179

Many intellectuals tend to speak as though something in the last century of ratiocination in the West has placed all worldviews more or less on an equal footing. No one is ever really right about what he believes; he can only point to a community of peers who believe likewise. Suicide bombing isn't really wrong, in any absolute sense; it just seems so from the parochial perspective of Western culture. Throw a dash of Thomas Kuhn into this pot, and everyone can agree that we never really know how the world is, because each new generation of scientists reinvents the laws of nature to suit its taste. Convictions of this sort generally go by the name of "relativism," and they seem to offer a rationale for not saying anything too critical about the beliefs of others. But most forms of relativism—including moral relativism, which seems especially well subscribed—are nonsensical. And dangerously so. Some may think that it is immaterial whether we think the Nazis were really wrong in ethical terms, or whether we just don't like their style of life. It seems to me, however, that the belief that some worldviews really are better than others taps a different set of intellectual and moral resources. These are resources we will desperately need if we are to oppose, and ultimately unseat, the regnant ignorance and tribalism of our world.

P226

We are bound to one another. The fact that our ethical intuitions must, in some way, supervene upon our biology does not make ethical truths reducible to biological ones. We are the final judges of what is good, just as we remain the final judges of what is logical. And on neither front has our conversation with one another reached an end. There need be no scheme of rewards and punishments transcending this life to justify our moral intuitions or to render them effective in guiding our behavior in the world. The only angels we need invoke are those of our better nature: reason, honesty, and love. The only demons we must fear are those that lurk inside every human mind: ignorance, hatred, greed, and faith, which is surely the devil's masterpiece.

I’ve had a few decent drinking sessions with Brian, although I am (at least this Month) restricting my moderate alcohol consumption to weekends only. Yes, the beer-belly backlash continues. Spring may see me running more frequently too. Anyway, something that occurred to me whilst talking with Brian, was that I have the mental image of my not ever dying, I cannot conjure up any real conviction that I’m going to die (Sartre would have something to say to me about that, As Bri pointed out). I have a sort of an a priori feeling, or belief (if such a thing is possible) that humans are, or at least I am, really superhuman, a superman – all I have to do is take my glasses off and... ;-) no but seriously, I feel like I'm carrying Kryptonite around in my pocket, something that suppresses my true powers – in particular the power of immortality. I guess this is a relic of my upbringing – sin being the Kryptonite, the thing that makes me think of myself as someone that wasn’t designed to die, but instead has fallen from grace. Evolution “teaches” the opposite, that we are highly developed, but of course we – as everything else - die. Evolution teaches of the rise of man, religion of the fall of man. Which is the truth? Do I have Kryptonite in my pocket or don’t I? Thinking of myself as a suppressed superhuman is degrading in a way that thinking of myself as a developed ape isn’t, but it’s still degrading.

Either way I die – but one way teaches acceptance of death, the other denial. One teaches death as “natural”, the other as “unnatural”. So, death does indeed feel unnatural to me, but is this a consequence of my former thoughts? I’m sure it has a lot to do with it. If I can shake the idea of sin - see that my pocket is empty - I may be able to come to terms with my own death, finally, and hopefully, and paradoxically, before it’s too late to do so!

I should, I want to say a word or two about my beautiful little boy, who after all may read these words some day. You’re amazing Edward – quiet, beautiful, attentive and content. You even make us laugh when you’re wide-awake at midnight, gurgling at Mummy and Daddy, or more often than not, at some well-made object – your favourites are the black light fittings and our black bedstead. Is it the colour black that you like, or is it geometrical shapes, or just metal in general? Maybe it’s just something that stays still long enough for you to be able to get a good look at it! Anyway, we love you, now and forever.