The Perplexing Monty Hall Problem and How It Undercuts Christianity

In keeping with the Bayes Theorem dose of probability theory last week, here’s a very approachable probability problem.
how the Monty Hall Problem relates to ChristianityI first came across the fascinating Monty Hall Problem 20 years ago:

Suppose you’re on a game show, and you’re given the choice of three doors: Behind one door is a car; behind the others, goats. You pick a door, say No. 1, and the host, who knows what’s behind the doors, opens another door, say No. 3, which has a goat. He then says to you, “Do you want to pick door No. 2?”
Is it to your advantage to switch your choice?

Most people think that it doesn’t matter and that there’s no benefit to switching. They’re wrong, but more on that in a moment.
Humans have a hard time with probability problems like this one. You’d think that we’d be fairly comfortable with basic probability, but apparently not.
Here’s another popular probability problem: how many people must you have in a group before it becomes more likely than not that any two of them have the same birthday?
The surprising answer is 23. In other words, imagine two football teams on the field (11 per team) and then throw in a referee, and it’s more than likely that you’ll find a shared birthday. If your mind balks at this, test it at your next large gathering.
Now, back to the Monty Hall Problem. A good way to understand problems like this is to push them to an extreme. Imagine, for example, that there are not three doors but 300. There’s still just one good prize, with the rest being goats (the bad prize).
So you pick a door—say number #274. There’s a 1/300 chance you’re right. This needs to be emphasized: you’re almost certainly wrong. Then the game show host opens 298 of the remaining doors: 1, 2, 3, and so on. He skips door #59 and your door, #274. Every open door shows a goat.
Now: should you switch? Of course you should—your initial pick is still almost surely wrong. The probabilities are 1/300 for #274 and 299/300 for #59.
Another way to look at the problem: do you want to stick with your initial door or do you want all the other doors? Switching is simply choosing all the other doors, because (thanks to the open doors) you know the only door within that set that could be the winner.
One lesson from this is that our innate understanding of probability is poor, and a corollary is that there’s a big difference between confidence and accuracy. That is, just because one’s confidence in a belief is high doesn’t mean that the belief is accurate. This little puzzle does a great job of illustrating this.
Perhaps you’ve already anticipated the connection with choosing a religion. Imagine you’ve picked your religion—religion #274, let’s say. For most people, their adoption of a religion is like picking a door in this game show. In the game show, you don’t weigh evidence before selecting your door; you pick it randomly. And most people adopt the dominant religion of their upbringing. As with the game show, the religion in which you grew up is also assigned to you at random.
Now imagine an analogous game, the Game of Religion, with Truth as host. Out of 300 doors (behind each of which is a religion), the believer picks door #274. Truth flings open door after door and we see nothing but goats. Hinduism, Sikhism, Jainism, Mormonism—all goats. As you suspected, they’re just amalgams of legend, myth, tradition, and wishful thinking.
Few of us seriously consider or even understand the religions Winti, Candomblé, Mandaeism, or the ancient religions of Central America, for example. Luckily for the believer, Truth gets around to those doors too and opens them to reveal goats.
Here’s where the analogy between the two games fails. First, Truth opens all the other doors. Only the believer’s pick, door #274, is still closed. Second, there was never a guarantee that any door contained a true religion! Since the believer likely came to his beliefs randomly, why imagine that his choice is any more likely than the others to hold anything of value?
Every believer plays the Game of Religion, and every believer believes that his religion is the one true religion, with goats behind all the hundreds of other doors. But maybe there’s a goat behind every door. And given that the lesson from the 300-door Monty Hall game is that the door you randomly picked at first is almost certainly wrong, why imagine that yours is the only religion that’s not mythology?

For reason is not just a debater’s tool
for idly refracting arguments into premises,
but a lens for bringing into focus the features of human flourishing.
— “What Is Marriage?” by Girgis, George, and Anderson

This is a modified version of a post originally published 11/28/11.

How Likely the Jesus Miracle Stories?

Weighing souls, like we must weigh the evidence for God and JesusChristianity makes some fanciful claims: Mary was a virgin when she gave birth to Jesus. Jesus turned water into wine. He raised Lazarus from the dead and was resurrected from the dead himself. He is God, one with the creator of the universe.
One response to these claims is simply to dismiss them. Let’s instead see how probability can be applied to questions like this. Christians and non-Christians won’t easily agree because they won’t agree on the various probabilities. Still, an understanding of conditional probability will give us a powerful analytical tool to at least better understand these claims.
Richard Carrier (whose Skepticon video was helpful in my understanding of this material) says that conditional probability “is the mathematical model for all correct reasoning about empirical claims.”
An Example: Medical Test
Start by imagining a test for a disease that is 95% accurate. That is, it is positive 95% of the time for someone who has the disease and negative 95% of the time for someone who doesn’t. Now imagine a common disease—10% of the population has it, so in a thousand people, 100 have it and 900 don’t.
Now give them the test. For the 100 sick people, the test gives 95 positives and 5 (false) negatives. And for the 900 healthy people, it gives 855 (900 × 0.95) negatives and 45 (false) positives.
Suppose the test says that you have the disease. How worrisome is that?
You’re in one of the two groups of people with positive test results. You’re either one of the 95 who actually do have it or one of the 45 who don’t but got a false positive. The chance that you’re sick is the number of sick people who test positive divided by the total number of positives: 95/(95 + 45) = 0.68.
The probability is 68% that you have the disease.
Let’s recap: what’s the probability that you (or any random person) has the disease? 10%. But what’s the probability given that you have a positive test result? It’s 68%. That’s conditional probability—the likelihood of something given (conditional upon) something else, some additional information.
Make the test ten times more accurate and a positive test results means a 96% chance that you have the disease. Instead—and here’s where it gets interesting—make the disease one tenth as common and your likelihood of having the disease given a positive test result is 16%. Make it very rare—one in a million—and that likelihood becomes just 0.005%.*
Visual Approach to the Same Problem
Let’s explore the original problem but visually.

Bayes Theorem in medical situation

This tree is just a recap of the previous problem: we start with 1000 people, then divide them into two groups based on what we know initially (the probability of a person being sick is 0.1), and finally process this with new information, the test whose probability of a right answer is 0.95.
Applying Probability to the God Question
Let’s move on to the God question (I’m using an example from Richard Carrier’s video).

We start with 1000 universes, places where we imagine God to exist or not. In step 2, our initial assumption about the God claim is to be generous. Knowing nothing about this “God” guy, let’s start by saying that the likelihood of his existence is 50% (P(G) means “probability of God”). In step 2, this gives us two possibilities, with 500 universes in each.
In step 3, we add our new evidence. In the medical example, the new evidence was the result of a test, and here it’s the existence of evil in our world—birth defects, natural disasters that kill thousands, slavery and other immoral institutions, and so on. This evil exists, and yet no god is doing anything about it. What is the likelihood that a benevolent God could exist but still accept the evil in our world?
We have plenty of examples of benevolent beings: the noblest humans. They’re not perfect, but we could assume that a perfectly benevolent being would be at least as benevolent as a good human. Try to imagine a benevolent human (1) who could prevent bad from happening, (2) wouldn’t be harmed for taking this action, but (3) didn’t do anything. That’s pretty inconceivable. Let’s say that the probability of this happening is one in a million. Let’s be conservative and assign the same probability of standing by and doing nothing to a perfectly benevolent god.
That’s the P(e|G) = 10–6 in the diagram above: the probability (P) of the evidence of evil (e) given (|) the existence of God (G) is one in a million (10–6).
The 500 universes on the left side of the tree have to be divided given the probability of such a god existing given the existence of evil. Only one in a million could have a god (~0 means “almost zero”).
It’s easier on the right side of the tree. The likelihood of evil existing in a godless universe is 1.
Conclusion: the existence of evil makes God very improbable.
But … God Could Have an Excuse
In response, the Christian may say that God has an excuse for not acting. Yes, he’s benevolent, but he’s also omniscient, and our finite minds must simply be unable to understand the justification for his inaction.
That doesn’t help, and the tree shows why.

 

Consider step 3. The conditional probability is now 1. The apologist assumes some unspecified, inconceivable (by our finite brains) reason why God has his own justifiable reasons for allowing evil. But this means we’re looking for something else. We’ve gone from searching for God (G) to searching for “God who has unspecified, inconceivable reasons to allow evil” (G′).
As you can see from step 2, this simply moves the problem around. We had nothing to go on before, so we just assigned a generous 0.5 probability for God (P(G) = 0.5). But now we have a more refined goal that can be evaluated. Now, we’re looking for a very particular God (G′), a very unlikely God, a one-in-a-million God.
Conclusion: making excuses for God makes him less likely. First you must imagine (despite the lack of evidence) supernatural beings, then those with sufficient power to create the universe (deities), then assume that there are benevolent ones that interact with us, then imagine this one-in-a-million deity who has this inconceivable excuse to allow evil.
The mathematics of conditional probability has been applied here to the question, How likely is God given the existence of evil? We could also ask, How likely is the virgin birth given the existence of other virgin birth stories that preceded Jesus that would’ve been known in Palestine? Or, How likely is the resurrection given the existence of stories of other dying-and-rising gods?
This approach will probably never resolve a debate between a Christian and a non-Christian because they won’t be able to agree on probabilities. However, it does give structure to the argument and highlights the unknowns.

Oh, I know He works in mysterious ways,
but if I worked that mysteriously I’d get fired.
— caption for Bob Mankoff cartoon

Appendix: Bayes’ Theorem
We have been using Bayes’ Theorem, though it is more commonly known as an equation. To see that this tree structured approach is an equivalent (and more intuitive) approach to the equation, let’s convert the medical test example above into equation form.
In that example, we first imagine a population of 1000 people and then (step 2) use the likelihood of the disease (10%) to divide that population into sick and well and then (step 3) further divide those populations into those who got positive and negative test results.
Our goal is P(s | p), the probability (P) of being sick (s) given (|) a positive test result (p). Bayes Theorem says that this is computed as follows:

where ~s = the probability of not being sick.
This looks imposing, but you’re already familiar with these values. Look at the numerator first, a measure of how likely s (being sick) is to be the case:

  • P(p | s) = the probability of a positive result given that you’re sick = 0.95 (that is, a likelihood of 95%)
  • P(s) = the probability of a random person being being sick = 0.1 (the incidence is 10% in the population)

The denominator measures all possible results, your being sick and your being well. It’s the sum of the numerator (the sick likelihood) and its opposite (the not-sick likelihood), which is composed of:

  • P(p | ~s) = the probability of a positive test result given that you’re not sick (that is, a false positive), which is 0.05 (our example was simple, with false positives and false negatives both at 5%, but in the general case they would be different)
  • P(~s) = the probability of not being sick = 0.9. This one is not a variable since P(~s) = 1 – P(s).

Put these values into the equation: 0.95×0.1/(0.95×0.1 + 0.05×0.9) = 0.67857. This is what we got above with the simpler and more intuitive 95/(95 + 45).
* Here is the math behind those probabilities:
99.5/(99.5 + 4.5) = 0.957
9.5/(9.5 + 49.5) = 0.161
1/(1 + 20,000) = 0.00005
Photo credit: Wikimedia

Weak Analogies Don’t Prove God

don't use weak analogies for Jesus beliefI’d like to suggest an analogy that Christians would do well to avoid.
Here’s one instance of it.

A man found the girl of his dreams. She was intelligent, beautiful, and she loved him. He was convinced that she was the perfect mate. He wanted to marry her. But he never asked her. So, they were never married. Wanting to be married doesn’t make it so. You have to decide and then act.
Our situation with God is something like that. We feel the God-shaped vacuum. We desire relationship with him. We hear that Christ’s sacrifice makes that relationship possible by paying the price for our wrongdoing.
But the relationship will never happen unless we decide and then act.

As Beyoncé observed, “If you like it, then you shoulda put a ring on it.” Take the plunge. Make a leap of faith and commit to Christianity.
I don’t find the story compelling, but that’s not my point. My point is that I don’t find the story logical. What’s the girlfriend doing in the story? How is that relationship relevant? Jesus is like the perfect girlfriend … that you just never get around to committing to? And if you’re shy or noncommittal, couldn’t your girlfriend (or Jesus) suggest getting married?
No, this story is not at all what the Christian claim is like. Here’s a better parallel:
A man wanted to settle down with someone special, and his friend Paul told him about a girl he knew, Diana. Paul described her as intelligent, beautiful, caring, and the perfect mate. The guy was eager to meet her and asked Paul to arrange it, but Paul kept giving excuses—she was busy, she had to reschedule, she was out of town, and so on. But Paul said that she was also eager to meet.
As our hero continued to ask about the mysterious Diana over subsequent days, Paul responded with more excuses and gave her increasingly New Age-y attributes: Diana had lived past lives, she could sense the future, she could move things with her mind. And then ever-more fanciful skills: she could materialize objects, she could heal in seconds after an injury like Wolverine, she could fly like Superman.
Our hero has now lost interest. This tale sounds like an invention, even like fiction. He doesn’t imagine that Paul would deliberately lie to him, but Paul’s story has few characteristics of an authentic biography.
Why should he imagine that Diana exists, especially when she looks invented and his pleas for evidence turn up nothing? Wonder Woman doesn’t exist; the Wicked Witch of the West doesn’t exist; why imagine that Diana does? Yes, the man really wants a great woman in his life, and yes, this one sounds pretty amazing. But why imagine that she even exists?
And that’s the problem with these “Jesus is like” or “God is like” analogies. The least interesting feature of the Christian girl-of-his-dreams story is that the girl actually existed. Well, duh—it’s hardly a remarkable claim.
And yet existence is the central feature of the claim about Jesus or God. Somewhere very early in that story must be some variant of, “Okay, I know this sounds pretty fanciful. I know God sounds just like all those other gods that we both agree don’t exist. But this one’s different! Let me tell you why.”
Don’t pretend that one’s relationship with a person is like that with God. Christians should avoid this analogy.

I choose not to draw vast conclusions
from half-vast data.
— Dr. Jerry Ehman

Photo credit: Wikipedia

Exponentially Increasing Claims and Christianity

claims for God are implausible Historian Richard Carrier nicely illustrates the magnitude of the Christian claim by showing its place in a series of exponentially increasing claims. I’ll summarize my interpretation here, but for his version see Why I Am Not a Christian (35–9).
It’s one thing to have each step in a series exceed its predecessor simply in degree. For example, “I have a yellow car” is a narrower (and more surprising) claim than “I have a car.” It is different in degree simply because there are fewer yellow cars than cars of any color. Let’s call this a linear progression.
More interesting are steps that are different in kind, an exponential progression of steps. This is admittedly a sloppy use of “exponential” and “linear,” but I think it suggests the magnitude of difference between changes in degree and the more dramatic changes in kind.
Here are five steps in an exponential progression. Claims at each step become increasingly unlikely.
1. Claims that are common such as, “I own a car.” In parts of the world where car ownership is common, this is not a surprising claim.
2. Claims that are uncommon such as, “I own a third-century Christian manuscript.” This is very uncommon—there might be just dozens of individuals who can make this claim rather than the hundreds of millions who could claim car ownership—but it’s plausible.
3. Claims that are unprecedented such as, “I own a 400-foot-long nuclear-powered submarine.” Such submarines do exist and no new science would be needed for this to be a true statement. Nevertheless, the facts that (1) there is no record of a person owning such a thing, (2) they are very difficult to steal, and (3) they are enormously expensive to build makes this claim very implausible.
4. Claims that are inconceivable today (but perhaps reasonable tomorrow) such as, “I own a time machine.” These machines do not exist today. New science and technology would be needed to build one, if it could be built at all. On the optimistic side, humanity continues to uncover new science and invent new technology, so a claim in this category might become possible in the future.
5. Claims without precedent such as, “A supernatural being created everything and interacts with humans on earth today.” This claim is popular, but it is built on nothing. There is no objective evidence of any supernatural being, let alone one that created the universe.
Big submarines do exist, so someone might own one someday. Technology does exist, so time machines might be built in the future, and then someone might own one. But science recognizes no supernatural claims, and there’s no reason to imagine that they will become more plausible in the future. No future developments in science or technology will help God make himself more available.
We can imagine a man building a time machine (Wells’ The Time Machine, 1895 or Back to the Future, 1985), and we can imagine God revealing himself to an ordinary man (The Shack, 2007 or Genesis, first millennium BCE). These imaginings are desirable, but they are fiction.
Of course, billions of people today believe in some variation of this supernatural claim, but because these many claims are mutually contradictory they do more to argue that humans invent religions than that god(s) exist. The Christian who eagerly points to the billions who believe in a supernatural something will also be quick to undercut this popularity by rejecting an all-roads-lead-to-God attitude.
Christian apologists advance “God did it!” in response to a scientific impasse such as “How did life originate?” or “What came before the Big Bang?” but they ignore how far-fetched the supernatural claim is. They confuse familiarity with plausibility, and on this exponential scale, God isn’t remotely plausible.

When deciding between two competing theories,
always go with the one that doesn’t involve a magic spell.
— Emo Philips

Photo credit: J. Gabás Esteban

Jesus and Santa

If you're determined to believe myths like Santa (or Jesus), it's not too hard to delude yourselfHarriett Hall (the SkepDoc) wrote a clever story about two kids trying to figure out whether the tooth fairy really exists or not. Inspired by that, and in keeping with the season, I’d like to imagine two kids arguing about Santa.
It was early December, and little Jerry had begun to doubt the existence of Santa Claus. He made his case to his younger brother Kyle.
“I don’t think Santa is real. I think it’s just Mom and Dad buying us presents,” Jerry said.
“Prove it,” Kyle said.
“Okay, why are there all those Santas on the street corners ringing for money? How can Santa be at all those stores at once?”
“They’re not the real Santa, just his helpers,” Kyle said. “And maybe they’re just testing us to see if we’ll still believe. I’m going to believe, because if you don’t, you don’t get presents.”
“But I recognized one of them—it was the father of one of my friends.”
“Then those are just ordinary people imitating Santa, raising money for a good cause. Anyway, I’ve seen Santa on TV at Thanksgiving—everyone has.”
Jerry sees that he’s not making any progress, so he gives up. On Christmas afternoon, he’s alone with Kyle and tries again. “Remember that video game that you told Mom about and then you forgot to tell Santa?” Jerry said. “But you got it anyway. Mom must’ve bought it and written on the package that it came from Santa.” 
“Mom just told Santa,” Kyle said. 
“But how can Santa get around the world in one night?”
“My friends all say that Santa is real. Anyway, Santa has magic. And the cookie plate we leave out for Santa always has just crumbs on Christmas morning.”
“With the Junior Detective kit that I got this morning, I dusted the cookie plate for fingerprints, and they were Mom’s.”
“Mom set out the plate, and Santa wears gloves.”
Jerry gives up for the year. On Christmas afternoon the next year, he tries again. “Lots of the older kids don’t believe in Santa. They say that their presents only come from their parents.”
“Sure,” Kyle said. “Santa only gives presents to those who still believe in him.”
“A few months ago, I was snooping in Dad’s sock drawer, and I found every letter we ever wrote to Santa.”
“Why not? Santa didn’t need them anymore and each year just gives them to Mom and Dad for keepsakes.”
“The only fingerprints on our presents were Mom’s or Dad’s.” 
“Mom and Dad always get up early on Christmas. They could’ve rearranged them.”
“Last week, I found all our presents hidden in a corner in the attic.” Jerry pawed through some of the torn wrapping paper. “I wrote my initials on the bottom of each package. And look—here they are. That proves that Santa didn’t bring them here last night.”
“I asked Mom, and she said that Santa is real. Anyway, how do I know you didn’t write your initials on the wrapping paper this morning?”
Like little Kyle, if you’re determined to believe something, you can rationalize away any unwelcome evidence. (By rationalize, I mean taking an idea as fact and then selecting or interpreting all relevant evidence to make it support that idea.)
Christians rationalize, too. They rationalize away contradictions in the Bible, the oddity of a hidden God, or why so much bad happens to the people God loves. They can find a dozen reasons why a particular prayer wasn’t answered, even though the Bible promises, “Ask and ye shall receive.” But the Christian says that he’s simply defending the truth: “I’m not rationalizing; I’m right.”
In five minutes we can see flaws in others that we don’t see in ourselves in a lifetime. Perhaps this episode with Jerry and Kyle will encourage us to see our own rationalizations.
I recently came across the Galileo Was Wrong; The Church Was Right blog. That’s right, it argues for geocentrism, an earth-centered universe. With a little work, even the nuttiest theory can be given a scholarly sheen, so imagine what a few thousand years of scholarly work can do to a religion. Any Christian can point to centuries of scholarship to give a patina of credibility to their position (but, of course, so can Muslims, Hindus, and those in many other religions).
I can’t prove Santa doesn’t exist. Nor can I disprove leprechauns, Russell’s Flying Teapot, the Flying Spaghetti Monster, or God. The thoughtful person goes where the evidence points rather than accepting only the evidence that supports his preconception.

Jesus is Santa Claus for adults
— bumper sticker

(This is a modification of a post that was originally published 12/9/11.)
Photo credit: Robot Nine

Christianity Infantilizes Adults

It's one thing for children to throw coins in a wishing well, but shouldn't adults know better?Have you heard the song “Christmas Shoes” from about ten years ago? Patton Oswalt tore it up in a clever comedy bit (video 7:49, rated R for language), and he makes an excellent point about the illogic of what Christians tell themselves.
The song tells the story of a guy who’s in yet another long line before Christmas, not really in the Christmas spirit. Ahead of him in line is a grubby kid holding a pair of shoes. When it’s the kid’s turn, he tells the clerk his story, that he’s buying his mom shoes to make her feel better. She’s sick, and he wants her to look her best if she meets Jesus that night.
The kid counts out the price in pennies, and it turns out that he doesn’t have enough. So he turns to our hero who feels sorry for the kid and pays for the shoes. The story concludes:

I knew I’d caught a glimpse of heaven’s love
As he thanked me and ran out
I knew that God had sent that little boy
To remind me just what Christmas is all about.

It’s a sweet story, and lots of people filter life’s events through a Christian lens in this way to see God’s benevolent purpose behind things. But let’s analyze this to see how “heaven’s love” worked in this situation.
God sees the cranky guy in line. He gives the kid’s mom some hideous disease, puts the kid in line in front of Mr. Cranky, and makes the kid a little short on cash so that this Christmas miracle could happen. In other words, God needs to make someone die and leave a kid motherless to spread a little Christmas spirit.
Is that the best explanation for the evidence? Is that an explanation that a Christian would want? What kind of insane deity would do that? Perhaps good and bad things just happen, without divine cause, and we can use events in our lives to prod us to consider what’s important. We don’t need God and we don’t need to be a Christian to be delighted by life, find silver linings, and use everyday events to remind us of things to be thankful for.
Reinterpreting events through a Christian lens can be comforting, and it patches holes in the Good Ship Christianity where reason leaks in. But this is simply a rationalization to support a presupposition, not an honest following of the evidence, and when you stop to think of what you’re actually saying, you’ll see that the reality you’ve invented not only makes no sense but is actually repulsive.
When Christians wonder why atheists get agitated, this kind of empty childish thinking is often the cause.
Consider another story. Suppose a girl sick with cancer throws a coin into a wishing well and wishes to get better. The net effect is that the girl is a little happier, like she took a happiness pill.
But this wishing well belief is just an ancient custom. We all know that wishing wells don’t really do anything. Should you break the news to her?
Few of us would. What’s the point? She actually does feel better, and she’ll have plenty of time to deal with reality as an adult. She has guardians in her life who will protect her as necessary, shielding her so that she can hold this belief.
But for someone to become an adult, that person must grow up. We leave behind wishing wells, Santa Claus, and other false beliefs as we become independent. No longer are the necessities of life given to us; as adults, we must fend for ourselves—indeed, we want to fend for ourselves. The parent who sugarcoats reality or keeps the child dependent for too long is doing that child no favors.
Reality is better than delusion, happy though that delusion may be. The doctor saying, “You’ll be just fine” feels a lot better than “You have cancer,” but if I really have cancer, which one allows me to take steps to improve my future?
Religion infantilizes adults and keeps them dependent. That’s a good thing for the 100-billion-dollar-a-year U.S. religion industry, but what is best for the individual—a pat on the head or reality?

When I was a child,
I spoke as a child, I understood as a child, I thought as a child;

but when I became a man, I put away childish things.
— 1 Corinthians 13:11

(This is a modification of a post that was originally published 1/13/12.)

Photo credit: Mickle