The Humanist Association of Orange County ( HAOC) is a chapter of the American Humanist Association.
Please visit our website at http://www.ochumanists.org

HAOC Board
President: Pete Anderson
Vice President: Dave Silva
Treasurer:.Harry Becker
Secretary: Jerry Parks
Member at large: Carl Mariz
Member at large: Benito Franqui

NEXT HAOC MEETING
Sunday, November 21, 1:30 P.M.

Environmental Action Committee First Presentation -  Public Transportation

The Environmental Action Committee was formed to offer members a chance to be active in promoting environmental causes. Our first report will be by Carl Mariz on Public Transportation.  This talk will last about 15 minutes.

Carl’s talk will be divided into two parts: a brief summary of general transportation issues and some details of local Orange County transportation issues. Finally, Carl will provide some information on how local members can affect local transportation issues.  

NEXT CFI-WEST MEETING  ( Costa Mesa ) 
Sunday, November 21, 4:30 p.m.
( $6.00 or free for Friends of the Center )

Jill Tarter: "SETI: Pulling Signals Out of Cosmic Noise"

Human beings have been looking skyward for thousands of years, but only recently have we been able to see planets beyond our own solar system. As more planets are added to the scores already discovered, can we help but wonder if any are inhabited by thinking beings? Indeed, how can we Search for Extra Terrestrial Intelligence?

Dr. Jill Tarter is a Cal Berkeley-educated astronomer and the Director of the SETI Institute's Center for Research. She will be at CFI-West to bring us up-to-date about SETI and the search for life beyond planet earth. Please join us to hear about this deeply fascinating subject.

From Jill Tarter: "SETI could succeed tomorrow, or it may be an endeavor for multiple generations. We are, after all, a very young technology in a very old galaxy. While our own leakage radiation continues to outshine the Sun at many frequencies, we remain detectable to others. When our use of the spectrum becomes more efficient, it will be time to consider deliberate transmissions and the really tough questions: Who will speak for Earth? What will they say? Maybe by then we will be old and wise enough to find some answers."

 SKEPTICS SOCIETY MEETINGS
( Members and students $5.00, others $8.00 )

Sunday, November 21, 2:00 p.m.

The Ancestor’s Tale:
A Pilgrimage to the Dawn of Evolution

Renowned evolutionary biologist Richard Dawkins presents his most expansive work yet: a comprehensive look at evolution, ranging from the latest developments in the field to his own provocative views. Loosely based on the form of Chaucer’s Canterbury Tales , Dawkins’s The Ancestor’s Tale takes us back through four billion years of life on earth. As our pilgrimage progresses, we join with other organisms at the “rendezvous points” where we find a common ancestor. The band of pilgrims swells into a vast crowd as we connect to other primates, then to other mammals, and back to the first primordial organism. 

Dawkins’s brilliant, inventive approach allows us to view the connections between ourselves and all other life in a bracingly novel way. It also lets him shed bright new light on the most compelling aspects of evolutionary history and theory: sexual selection, speciation, convergent evolution, extinction, genetics, plate tectonics, geographical dispersal, and more. The Ancestor’s Tale is at once a far-reaching survey of the latest, best thinking on biology and a fascinating history of all living things. Richard will conduct a reading from his new book, followed by a joint reading with his wife, the actress Lalla Ward. Book signing to follow lecture.  

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Sunday, December 5, 2:00 p.m.
Beautiful Evidence :
The Art of Science and the Science of Art
by Dr. Edward Tufte, Baxter Lecture Hall, Caltech

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Sunday, December 12, 2:00 p.m.
The Church, the State, the Pledge, and the Law: Adventures in Skeptical Activism
by Dr. Mike Newdow, Baxter Lecture Hall, Caltech

Just Don't Call Them Hobbits
( from Los Angeles Times, November 9, 2004 )
By Richard Dawkins, Biologist
( Richard Dawkins teaches at Oxford. His book "The Ancestor's Tale: A Pilgrimage to the Dawn of Evolution" was published last month by Houghton Mifflin. )

 I have long nursed a wild and hopeful dream. A latter-day Wallace or Livingstone carrying a machete bursts into a sunlit glade, deep in the forest of a remote island. Incredulous, he is rewarded with the sight of living, breathing specimens of a second and very different species of human, intermediate between ourselves and chimpanzees. 

This is not quite what the journal Nature recently reported from the Indonesian island of Flores, but it comes close. Homo floresiensis is clearly not a member of our species, Homo sapiens. But the remarkable LB1 skeleton, with its three-foot stature, bipedal gait and chimpanzee-sized braincase, has been found on Flores in close association with stone tools and evidence that it cooked its food. Its discoverers have placed it in our genus, together with the much longer extinct Homo erectus and Homo habilis. Flores Woman (for this tiny skeleton belonged to a female) died only 18,000 years ago, and that is very close to us by evolutionary standards. 

In any species, the number of individuals with the good fortune to be fossilized is a tiny fraction of the population. And of those fossils, only a few are ever found. It follows that when a species goes extinct, the last known fossil is almost bound to predate the last individual by many millenniums. 

LB1 isn't a fossil, but the same idea applies. The Flores "Little People" probably lived on for thousands of years after LB1 herself curled up and died. It has been suggested that a volcano finally wiped out her kind 12,000 years ago, which — think about it! — is around the time of Homo sapiens' Agricultural Revolution and the birth of city-states. But maybe Homo floresiensis survived the volcano, only to be extinguished by competition — or worse — from our own species. And, is it possible? Dare we hope that they still lurk in the forests? 

Why call it hope rather than just disinterested scientific curiosity? Because we are human, and to meet another human species would be a soul-building experience. Besides, the live discovery I wistfully imagined would turn human complacency on its head. Our speciesism accepts a vast moral gulf between Homo sapiens and every other animal. Nice people will unquestioningly value the life of a human embryo above that of an adult chimpanzee. The chimpanzee thinks and feels, enjoys love and suffers fear, yet moral absolutists feel no unease at the killing, or selling, of a captive chimpanzee. Simultaneously, they see an infinite moral objection to the "murder" of a brainless, senseless human embryo. 

What would become of such a double standard in the face of a living — and perhaps suffering — Homo floresiensis? 

And if Flores Woman indeed belongs in the genus Homo, she might be capable of interbreeding with us — and therefore of shaking absolutist morality to its ill-considered foundations. (Please, somebody, go out to Flores and search.) 

Why was Flores Woman so small? And why was her brain so small? For reasons that we don't fully understand, when animals are isolated on islands they often evolve toward either very large or very small size. The dodo of Mauritius (a giant pigeon) is a famous example of island gigantism. An example of island dwarfism is the pygmy elephant Stegodon, one meter high, that existed on Flores at the same time as the Little People. 

Flores Woman, perfectly proportioned but with a brain the size of a chimpanzee's, apparently evolved, getting smaller and smaller, from Homo erectus, who had somehow managed to reach Flores, perhaps by rafting. 

Modern humans have an EQ (encephalization quotient) of about 6, meaning that our brain is six times as big as it "ought to be" for a mammal of our size — that is, it's bigger than biologists would expect given our size. Homo erectus is believed to have had an EQ of about 4, and Australopithecus (our probable ancestor of about 3 million years ago) about 2.5 or 3, similar to a modern chimpanzee. Flores Woman fits into that range. 

Did H. floresiensis have language? I suspect not. Some commentators have latched onto a local Flores legend of a little hairy people called the ebu gogo, which means "grandmothers who will eat anything." The ebu gogo are said to have conversed in strange "murmuring" tones. Is this just the local leprechaun, hobgoblin or fairy story? I suspect so; after all, legends of giants and werewolves are just as ubiquitous. But myths of this kind feed my hopes of finding surviving specimens. 

In any case, let's not call these wonderful little creatures hobbits. I know that is the nickname chosen by their discoverers, but if ever there was a case where fact is stranger than fiction, this is it. Such a name from fiction only diminishes the wonder of this sensational discovery and insults the memory of these tiny cousins whom we have come tantalizingly close — yearningly close — to meeting. 

Alfred North Whitehead --
Philosopher for the Muddleheaded
( From http://www3.sympatico.ca/rlubbock/ANW.html )

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The moment I was born, I knew that William James was right. The world of the new-born baby is indeed "All one great blooming, buzzing confusion". I was alarmed and baffled by the tumult that raged around and inside me. Intuition told me, "Here's something that matters greatly." Had I possessed language, I would have demanded "What the devil's going on here?" That's the prime philosophical question, and I've been trying out different answers ever since. 

I have come to believe that Alfred North Whitehead can tell me what it's all about. In my view the writings of Whitehead point at the most hopeful and all-embracing philosophy of all time. Whitehead aimed for nothing less than the refutation of gloomy scientific materialism. He hoped to reconstruct the moral universe without disrupting the beneficence of science. The structure he devised is not everything a devout religious believer would wish. Nor has his eloquence yet overswept Western culture and conquered it. Nonetheless, when they become better known, his insights will replace the nihilism, and correct the moral slackness of our times. 

Once you have allowed Whitehead's powerful engine of hope to transform your attitude to life you will never again need to consult another philosopher. Those sinister philosophical miseries of the 20th century--you know who I mean: malignant Heidegger, disjointed Wittgenstein, cross-eyed Husserl, sour Sartre--you can consign their jeremiads to the fire. They failed to salute the quantum and relativistic earthquakes of our century and so they're dust, history, trash. Forget 'em.

In one of his many definitions Whitehead frames philosophy as a rational system. "Philosophy is the endeavor to frame a coherent, logical, necessary system of general ideas in terms of which every element of our experience--everything of which we are aware, which we enjoy, perceive, will or think--can be interpreted." And he adds, "The teleology of the universe is directed to the production of Beauty".

 Whitehead says that the first thing you've got to understand is that science is deluded: the world isn't made of atoms, electrons, gravity, or whatever. There is only one kind of entity; and even that perishes as soon as it comes into being. That entity is an aesthetic moment of choice, of feeling.

 There are no fundamental "things," or "objects" in the world of Whitehead. Whitehead's ontology, or parts-list of the universe, contains only processes. 

Life, the Universe and Everything consists of myriads of little emotions. Only feelings exist; no particles exist; and all the feelings have the same form: that of the human mind. Atoms, electrons, bodies and brick walls arise later. He once remarked to a friend that Immanuel Kant had written his books in the wrong order: he should have started with his aesthetic Critique of Judgment. Whitehead follows his own advice. He founds his world on aesthetics, and treats physics as superstructure.

Whitehead's cosmos suggests a musical performance; a free-wheeling jazz festival; an ensemble of countless players, some good, some bad, all improvising as hard as they can go. They play, not for the glory of God, or to celebrate some spiritual ideal of Art; they play only because they enjoy it. Unfortunately the musicians don't always agree on which chords to strike, and they even disagree about what tunes they want to play. And so ugly fights frequently break out amongst the artists, and they smash their instruments over each others' heads. Often they smash each others' heads. But rising like a wraith among the screeches, squawks and thwacks, you will hear the cadences and counterpoint of supernal music, almost too lovely to bear. It is the proper task of the true philosopher to lead you to experience that intangible beauty, to understand it, and to intensify it.

 The adventurous savant

Whitehead lived the tranquil and cloistered life of a savant and sage. When he was teaching at Harvard during the 1920's--the age of The Great Gatsby, of jazz, of prohibition and Al Capone--he described himself as "a typical Victorian Englishman". And the few photographs we have of him confirm his self-image. His round face, heavy-lidded eyes, gold-rimmed glasses and wing collars suggest a country solicitor; a clergyman's son, perhaps; or a respectable English middle class murderer. When he was a young lecturer, his students at Cambridge called him "The Cherub".

He was born in Ramsgate, Kent, England in 1861. That year saw the death of Victoria's husband, Prince Albert; the American Civil War had moved into its second year; and England was still quivering under the first shock of Charles Darwin's Origin of Species.

Christianity and its role in the nation's affairs loomed large in his early life. Whitehead's father was an Anglican clergyman, and his brother Henry became Bishop of Madras. The Archbishop of Canterbury, Archibald Campbell Tait, often visited the Whitehead vicarage. "To have seen Tait," Whitehead wrote, "was worth shelves of volumes of medieval history. He was the last of a line of great English ecclesiastics that stretched from St. Augustine of Canterbury, through Anselm, Cranmer and Laud, to the days of Tait himself. For these men, the Church was the nation rising to the height of its civilization. They were men with vision--wide, subtle, magnificent. They failed."  

Public school and Cambridge

His education adhered closely to the core of Western culture. In 1875, at the age of fourteen, he entered the great old English public school at Sherborne, in Dorsetshire, where he studied Herodotus, Xenophon, Thucydides, Sallust, Livy and Tacitus, interleaved with stretches of mathematics. He and his schoolmates read the Bible in Greek. "Nothing of importance could be presented in any other way", he remarked. "At school I never heard anyone reading it in English. It would suggest an uncultured, religious, state of mind. We were religious, but with that moderation natural to people who take their religion in Greek".

It sounds like the proper abstract education for a philosopher, but Whitehead also did well as the leading school jock. In the authoritative biography, Alfred North Whitehead: The Man and his Work, Victor Lowe tells how rugby football made an impact on Whitehead's philosophy. Contact sports knocked Bishop Berkeley's idealism out of him. According to Lowe, in 1934, when Whitehead was casting about for some paradigm of The Real, he mused to a friend, "Compulsion--symbolized by the traffic cop? No, this is still too intellectual. Being tackled at Rugby, there is The Real! Nobody who hasn't been knocked down has the slightest notion of what The Real is". Throughout his life he adhered to Dr. Johnson's kick-the-stone view of reality. 

He passed his Cambridge scholarship exams so well that Trinity College offered him a shot at either mathematics or classics. Whitehead chose to aim his Cambridge career at the Mathematical Tripos. (The Tripos is the Cambridge final examination). His father seems to have tilted him in that direction: "Mathematics," declared the Vicar of Ramsgate, "now there's a discipline!"

Although his formal studies in math were stern, he enjoyed boundless intellectual freedom at Cambridge. "Looking backwards across more than half a century," he wrote, "the conversations have the appearance of a daily Platonic dialogue. That was the way Cambridge educated her sons. We discussed everything--politics, religion, philosophy, literature. It was a replica of the Platonic method. By 1885 I nearly knew by heart parts of Kant's Critique of Pure Reason". 

In the math tripos, Whitehead won the high rank of Fourth 'Wrangler'. In 1884 he was invited to join the brilliant circle of "Apostles", a select discussion group that had boasted Tennyson amongst its numbers, and would soon include Bertrand Russell. Half a century later, in the 1930's, the Apostles would be taken over by Kim Philby, Anthony Blunt and other Stalinist moles.

The earthquake of the Modern

Natural philosophy in the late 19th and early 20th centuries suffered the cataclysms that challenged him to develop his mature philosophy. Reflecting on his Cambridge years, he later told a Boston journalist "Who ever dreamed that the ideas and institutions which then looked so stable would be so impermanent? Yet, since the turn of the century I have lived to see every one of the basic assumptions of science and mathematics set aside. Why, some of the assumptions which we have seen upset had endured for more than twenty centuries. This experience has profoundly affected my thinking. To have supposed you had certitude once, and then to have had it blow up on your hands into inconceivable infinities has affected everything else in the universe for me." He didn't remark that his own work in mathematical logic contributed to the general destruction. 

According to Russell, who was his most intimate friend for many years, "Whitehead was at all times deeply aware of the importance of religion. As a young man, he was all but converted to Roman Catholicism by the influence of Cardinal Newman". He never took that step, but would take a final bite at the Catholic apple after he had married Evelyn Wade, a high spirited, convent-educated daughter of an army officer. Whitehead family gossip reports that she once horsewhipped a man. 

Whitehead proposed marriage to her in the smugglers' cave hidden beneath the garden of his father's Vicarage. His mother was concerned by Evelyn's convent schooling, but his father approved. He feared that Alfred's retiring nature would lead him to join a contemplative order, and he seems to have thought that Evelyn was the kind of lively wench his son needed. They were married in the summer of 1891. Whitehead wrote later, "Her vivid life has taught me that beauty, moral and aesthetic, is the aim of existence". He also said, "By myself I am only one more professor, but with Evelyn I am first-rate". 

Under the spur of romance, Whitehead, now 30, buckled down to his first scholarly work: Treatise on Universal Algebra, the first volume of which appeared in 1898. The title itself suggests that Whitehead hoped for a universal, rational system that could unify all the sciences. The book foreshadows Whitehead's mature style as a philosopher: he specialized in the concatenation of obscure, abstract generalizations. One learned reviewer complained, "Mr. Whitehead should have illustrated his discussion more copiously with simple and concrete examples".

On his thirtieth birthday, Whitehead gave his wife a copy of Thomas a Kempis's Of the Imitation of Christ. The two together undertook a careful reading of the Fathers of the Church, histories of Councils (especially Paul Sarpi's History of the Council of Trent), Aquinas, Hooker and other divines. Six or seven years later, he made his decision: he did not move towards Rome, but, as he put it, "in the other direction". He renounced Christianity, signed on with the free-thinkers, and remained in their fold for a quarter-century. 

The Whiteheads' marriage bound together two strong- willed souls. Whitehead himself was outwardly calm, although he was given to strange behaviour under stress. According to Bertrand Russell, "He used to frighten Mrs. Whitehead by mutterings in which he addressed injurious objurgations to himself. At times he would be completely silent for days, and Mrs. Whitehead was in perpetual fear that he would go mad". If Mrs. Whitehead failed to get her way in a marital clash, she would fall to her sofa with a pseudo-heart attack. Victor Lowe comments, "She was a sofa lady who always had just enough strength to be wonderful".

Principia mathematica 

Around 1900, Whitehead and Russell joined forces for their collaboration on the Brobdingnagian, three-volume Principia Mathematica. Many think Russell did most of the work, but he later wrote "There is hardly a line in all three volumes which is not a joint product." The publication of Principia marked one of the death spasms of Victorian optimism. Many Victorians had cherished the proud hope that they could soon dissolve all the world's problems in a blaze of universal scientific reason. Principia was conceived as a step toward that noble result: Whitehead and Russell set out to prove that the whole of mathematics can be deduced from logic. But they proceeded under the dark threat posed by Russell's eponymous paradox. 

Russell discovered his paradox shortly before the work on Principia began. The problem had slept for 2,500 years, like a cerebral aneurism waiting to burst within the skull of mathematics, ever since Epimenides the Cretan had declared that all Cretans were liars. Was Epimenides himself a liar? "Nobody treated that as anything but a joke," wrote Russell; but he found that this hoary parlour puzzle struck at the very root of arithmetic. He had the bright idea of applying Epimenides's reasoning to logical classes, which form the basis of numbers. In particular, he ruminated on the class of those classes that are not members of themselves. To his dismay he found both that it belonged to itself, and that it didn't: an intolerable result. He later said that he thought at first there must be some error in his thinking. He "inspected it under a logical microscope", without finding any mistake. In the end he mailed the bad news to Whitehead, who scrutinized it, and replied with a cheerless telegram, quoting Browning: "Never glad confident morning again". 

Russell also informed Gottlob Frege, the venerable German scholar who was putting the final touches to his complete explanation of all arithmetic in two massive volumes. With his life's work in ruins, Frege bravely replied, "Your discovery of the contradiction caused me the greatest surprise and, I would almost say, consternation, since it has shaken the basis on which I intended to build arithmetic. The sole possible foundations of arithmetic seem to vanish". And with them vanished perfect human trust in the universal word of logic. A witty paradox had shattered the bedrock of pure reason. "Humiliate yourself, impotent reason!" wrote Pascal. 

Russell toiled for six years to devise an ad hoc lash-up to defang his paradox, but the problems posed by it will always bedevil philosophers. Whitehead drew from it the metaphysical lesson that we must never stretch an idea beyond its proper scope. But how are we to decide what the proper scope might be? If pure reason ties itself in knots at its limits, we'd be unwise to lean too much on moral reason, either. Pascal, perhaps, offered the soundest advice for both metaphysicians and moralists when he declared, "Two excesses: to exclude reason, to admit nothing but reason". 

Principia Mathematica took ten years to complete. Thereafter the friendship between Russell and Whitehead cooled, but Whitehead never quarreled with anyone. He did, however, remark, "Bertie says that I am muddle headed, but I say that he is simple minded". Russell recalled that Whitehead said to him once, "You think the world is what it looks like in fine weather at noon day; I think it is what it seems like in the early morning when one first wakes from deep sleep". Russell thought Whitehead's notion "horrid, but I could not see how to prove my bias was any better than his". Russell perceived the world in hard edges and points: "It is more like a heap of shot than a pot of treacle," he believed. 

Mid-life course change 

After twenty five years at Trinity, in the summer of 1910, Whitehead suddenly resigned his lectureship and moved to London. He had no job in sight. With this adventure, he entered the second phase of his life: he became an elder of the London professoriat. 

In London, he became a power in the corporate halls of London University. Russell recalled, "He had practical abilities, a kind of shrewdness which was surprising, and which enabled him to get his way on committees in a manner astonishing to those who thought of him as wholly abstract and unworldly". In the last months of the First World War his younger son, an aviator, was killed. Russell comments, "This was an appalling grief to him. The pain of this loss had a great deal to do with causing him to seek ways of escaping from belief in a merely mechanistic universe". 

In 1924, at the age of sixty-three Whitehead accepted an invitation to join the philosophy department of Harvard University. Not until then did he begin his seven major philosophical works. When the British Order of Merit was awarded to him in 1945, President Conant of Harvard reminded Whitehead that "the first lecture in a course on philosophy which you had ever attended was the one given by yourself". Whitehead retired at the age of 76, and two years after the end of the Second World War he died, aged 86.

———————- TO BE CONTINUED ————————

 ON THE LIGHT SIDE
U.S. Inspires World With Attempt At Democratic Election
( From The Onion, http://www.theonion.com )

NEW YORK—Observers from around the world report that they were inspired and moved by America's most recent attempt to hold a public election in accordance with the standards of a democratic republic. 

"After all of the recriminations, infighting, and general madness before the election, the people of this fractured nation still found the courage to show up at the polls," said Anas Salman, an Afghan U.N. official who was in New York during the American electoral experiment. "More than half of America's citizens—a large portion of them women—made a valiant attempt to choose their own leader, even though there was no guarantee their votes would be counted. It was truly inspirational." 

In the weeks leading up to the election, both of America's political parties alleged fraud in voter registration. Additionally, experts debated the reliability of electronic voting machines, which experienced problems in trial runs and leave no paper trail. Election officials also bemoaned many states' use of outdated punchcard machines. 

Considering such disputes, Salman said he was "touched and gladdened" that voter turnout for the U.S. election nearly approached voter-turnout rates for Afghanistan's first popular elections in October, when 69 percent of citizens cast ballots. 

"True, voter turnout in many parts of the world tops 90 percent," Salman said. "But it's understandable that the rate is lower in countries such as Afghanistan, where the government has raised fears of possible terrorist attacks at the polls. Our people showed great courage." 

The last American presidential election, held in 2000, was also rife with problems. Myriad scandals arose concerning alleged fraud and ballot tampering. Although the Democratic candidate won the popular vote by a margin of half a million votes, the Republican candidate won the presidency with a strenuously disputed 537-vote lead in Florida, a state governed by his brother. 

"Despite the specter of corruption in 2000, and even though the procedural problems which surfaced during the previous election were never remedied, the American people chose to put their faith in the system once again this year," said Joseph Mtume, a Kenyan diplomat who traveled to Ohio to view America's democratic proceedings. "You can't help but feel touched by the determination of these citizens who put their doubts aside to collectively participate in the democratic process. All this in a nation divided by war, where dissent is widespread and the rift between citizens has rarely been higher. It was truly stirring." 

Carlos Cruz, an Argentinian diplomat who observed the election in Miami, said he was profoundly moved by America's democratic election. 

"With my own eyes, I saw people from all walks of life waiting in long lines to cast their votes, and very few of them were turned away," Cruz said. "They believed in the democratic process, despite the existence of racial gerrymandering of the sort most recently seen in the redistricting of U.S. House seats to negate the impact of Hispanic and black voters in Texas." 

Cruz said he was impressed that average citizens still participate in the "current money-dominated electoral process," even though legislators have largely ignored their repeated calls for campaign finance reform. 

"Their wide-eyed earnestness was humbling," Cruz said. "Truly, my heart leaps up. I can only hope that, under such demoralizing circumstances, my countrymen would similarly rise together to try and make democracy work." 

The multinational watchdog group Organization for Security and Cooperation sent 600 official observers to monitor proceedings, from countries as disparate as North Korea, Syria, and China. Many reported that they came away deeply touched. 

"To see a country with such overwhelming problems — problems  that affect every last citizen — have so many of its voters feel that they can still influence their leadership... words fail me," said Dae Jung Kim, a North Korean OSC delegate. "Certainly, my report to my own government will emphasize this. I will recommend that my leaders implement such American election-time strategies and tactics as would fit the North Korean model of personal freedom, such as their elegant Electoral College and the inscrutable voting machine."

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NEXT MEETING:
On Sunday, November 21, at 1:30 P.M., at the Irvine Ranch Water District building located at 15600 Sand Canyon Ave. in Irvine.

NOTICE :
The Irvine Ranch Water District neither supports nor endorses the causes and activities or organizations which use the District’s meeting rooms, which are made available as a public service.

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Orange, CA 92865

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