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Battle of the New Atheism: Crusade Against Religion
Via NY Transfer News Collective All the News that Doesn't Fit
Wired - Oct 23, 2006
http://wired.com/news/wiredmag/1,71985-0.html
Battle of the New Atheism
By Gary Wolf
My friends, I must ask you an important question today: Where do you stand
on God?
It's a question you may prefer not to be asked. But I'm afraid I have no
choice. We find ourselves, this very autumn, three-and-a-half centuries
after the intellectual martyrdom of Galileo, caught up in a struggle of
ultimate importance, when each one of us must make a commitment. It is time
to declare our position.
This is the challenge posed by the New Atheists. We are called upon, we lax
agnostics, we noncommittal nonbelievers, we vague deists who would be
embarrassed to defend antique absurdities like the Virgin Birth or the
notion that Mary rose into heaven without dying, or any other blatant myth;
we are called out, we fence-sitters, and told to help exorcise this
debilitating curse: the curse of faith.
Faces of the New Atheism:
The Punk Rocker
http://www.wired.com/news/technology/0,71987-0.html
The Illusionists
http://www.wired.com/news/technology/0,71988-0.html
The Scribe
http://www.wired.com/news/technology/0,71989-0.html
The New Atheists will not let us off the hook simply because we are not
doctrinaire believers. They condemn not just belief in God but respect for
belief in God. Religion is not only wrong; it's evil. Now that the battle
has been joined, there's no excuse for shirking.
Three writers have sounded this call to arms. They are Richard Dawkins, Sam
Harris and Daniel Dennett. A few months ago, I set out to talk with them. I
wanted to find out what it would mean to enlist in the war against faith.
Oxford University is the capital of reason, its Jerusalem. The walls glint
gold in the late afternoon, as waves or particles of light scatter off the
ancient bricks. Logic Lane, a tiny road under a low, right-angled bridge,
cuts sharply across to the place where Robert Boyle formulated his law on
gases and Robert Hooke first used a microscope to see a living cell. A few
steps away is the memorial to Percy Bysshe Shelley. Here he lies, sculpted
naked in stone, behind the walls of the university that expelled him almost
200 years ago -- for atheism.
Richard Dawkins, the leading light of the New Atheism movement, lives and
works in a large brick house just 20 minutes away from the Shelley
memorial. Dawkins, formerly a fellow at New College, is the Charles Simonyi
Professor of the Public Understanding of Science. He is 65 years old, and
the book that made him famous, The Selfish Gene, dates from well back in
the last century. The opposition it earned from rival theorizers and
popularizers of Charles Darwin, such as Stephen Jay Gould, is fading into
history. Gould died in 2002, and Dawkins, while acknowledging their
battles, praised his influence on scientific culture. They were allies in
the battle against creationism. Dawkins, however, has been far more
belligerent in counterattack. His most recent book is called The God
Delusion.
Dawkins' style of debate is as maddening as it is reasonable. A few months
earlier, in front of an audience of graduate students from around the
world, Dawkins took on a famous geneticist and a renowned neurosurgeon on
the question of whether God was real. The geneticist and the neurosurgeon
advanced their best theistic arguments: Human consciousness is too
remarkable to have evolved; our moral sense defies the selfish imperatives
of nature; the laws of science themselves display an order divine; the
existence of God can never be disproved by purely empirical means.
Dawkins rejected all these claims, but the last one -- that science could
never disprove God -- provoked him to sarcasm. "There's an infinite number
of things that we can't disprove," he said. "You might say that because
science can explain just about everything but not quite, it's wrong to say
therefore we don't need God. It is also, I suppose, wrong to say we don't
need the Flying Spaghetti Monster, unicorns, Thor, Wotan, Jupiter, or
fairies at the bottom of the garden. There's an infinite number of things
that some people at one time or another have believed in, and an infinite
number of things that nobody has believed in. If there's not the slightest
reason to believe in any of those things, why bother? The onus is on
somebody who says, I want to believe in God, Flying Spaghetti Monster,
fairies, or whatever it is. It is not up to us to disprove it."
Science, after all, is an empirical endeavor that traffics in
probabilities. The probability of God, Dawkins says, while not zero, is
vanishingly small. He is confident that no Flying Spaghetti Monster exists.
Why should the notion of some deity that we inherited from the Bronze Age
get more respectful treatment?
Dawkins has been talking this way for years, and his best comebacks are
decades old. For instance, the Flying Spaghetti Monster is a variant of the
tiny orbiting teapot used by Bertrand Russell for similar rhetorical duty
back in 1952. Dawkins is perfectly aware that atheism is an ancient
doctrine and that little of what he has to say is likely to change the
terms of this stereotyped debate. But he continues to go at it. His true
interlocutors are not the Christians he confronts directly but the wavering
nonbelievers or quasi believers among his listeners -- people like me,
potential New Atheists who might be inspired by his example.
"I'm quite keen on the politics of persuading people of the virtues of
atheism," Dawkins says, after we get settled in one of the high-ceilinged,
ground-floor rooms. He asks me to keep an eye on his bike, which sits just
behind him, on the other side of a window overlooking the street. "The
number of nonreligious people in the U.S. is something nearer to 30 million
than 20 million," he says. "That's more than all the Jews in the world put
together. I think we're in the same position the gay movement was in a few
decades ago. There was a need for people to come out. The more people who
came out, the more people had the courage to come out. I think that's the
case with atheists. They are more numerous than anybody realizes."
Dawkins looks forward to the day when the first U.S. politician is honest
about being an atheist. "Highly intelligent people are mostly atheists," he
says. "Not a single member of either house of Congress admits to being an
atheist. It just doesn't add up. Either they're stupid, or they're lying.
And have they got a motive for lying? Of course they've got a motive!
Everybody knows that an atheist can't get elected."
When atheists finally begin to gain some power, what then? Here is where
Dawkins' analogy breaks down. Gay politics is strictly civil rights: Live
and let live. But the atheist movement, by his lights, has no choice but to
aggressively spread the good news. Evangelism is a moral imperative.
Dawkins does not merely disagree with religious myths. He disagrees with
tolerating them, with cooperating in their colonization of the brains of
innocent tykes.
"How much do we regard children as being the property of their parents?"
Dawkins asks. "It's one thing to say people should be free to believe
whatever they like, but should they be free to impose their beliefs on
their children? Is there something to be said for society stepping in? What
about bringing up children to believe manifest falsehoods?"
Dawkins is the inventor of the concept of the meme, that is, a cultural
replicator that spreads from brain to brain, like a virus. Dawkins is also
a believer in democracy. He understands perfectly well that there are
practical constraints on controlling the spread of bad memes. If the
solution to the spread of wrong ideas and contagious superstitions is a
totalitarian commissariat that would silence believers, then the cure is
worse than the disease. But such constraints are no excuse for the
weak-minded pretense that religious viruses are trivial, much less benign.
Bad ideas foisted on children are moral wrongs. We should think harder
about how to stop them.
It is exactly this trip down Logic Lane, this conscientious deduction of
conclusions from premises, that makes Dawkins' proclamations a torment to
his moderate allies. While frontline warriors against creationism are busy
reassuring parents and legislators that teaching Darwin's theory does not
undermine the possibility of religious devotion, Dawkins is openly agreeing
with the most stubborn fundamentalists that evolution must lead to atheism.
I tell Dawkins what he already knows: He is making life harder for his
friends.
He barely shrugs. "Well, it's a cogent point, and I have to face that. My
answer is that the big war is not between evolution and creationism, but
between naturalism and supernaturalism. The sensible" -- and here he pauses
to indicate that sensible should be in quotes -- "the 'sensible' religious
people are really on the side of the fundamentalists, because they believe
in supernaturalism. That puts me on the other side."
Three years ago, Dawkins adopted a new word to demarcate the types of
things he couldn't believe in. The word is bright, a noun. Coined by
Sacramento, California, educators Paul Geisert and Mynga Futrell to
designate a person with a naturalistic worldview, bright was designed to be
broader than the atheist movement; it is not merely God that is untenable,
but superstition, credulity and magical thinking in general. Dawkins
happened to be present in the spring of 2003 when Geisert and Futrell
unveiled their proposal at an atheist conference in Florida, and he
subsequently issued a public call in The Guardian and in Wired urging its
use. The monthly Brights' meetup in London is among the largest. The main
organizer, Glen Slade, is a 41-year-old entrepreneur who studied computer
science at the University of Cambridge and management at Insead, Europe's
leading business school. Slade points out that political developments in
Europe and the U.S. have created new opportunities for
consciousness-raising. "The war on terror wakes people up to the fact that
there is more than one religion in the world," Slade says. "I think we're
at a crucial point, when we admit that certain types of religion are
incompatible with certain rights. At what point does society say, 'Hey,
that's insane'?"
Like Dawkins, Slade rejects those who might once have been his allies:
agnostics and liberal believers, the type of people who may go to church
but who are skeptical of doctrine. "Moderates give a power base to
extremists," Slade says. "A lot of Catholics use condoms, a lot of
Catholics are divorced, and a lot don't have a particular opinion about
whether you are homosexual. But when the Pope stands up and says, 'This is
what Catholics believe,' he still gets credit for speaking for more than a
billion people."
Now that people are more worried about the fatwas of Muslim clerics, Slade
says, this concern could spread, become more general, and wake people up to
damage caused by the Pope.
For the New Atheists, the problem is not any specific doctrine, but
religion in general. Or, as Dawkins writes in The God Delusion, "As long as
we accept the principle that religious faith must be respected simply
because it is religious faith, it is hard to withhold respect from the
faith of Osama bin Laden and the suicide bombers."
The New Atheist insight is that one might start anywhere -- with an
intellectual argument, with a visceral rejection of Islamic or Christian
fundamentalism, with political disgust -- and then, by relentless and
logical steps, renounce every supernatural crutch.
I return from Oxford enthusiastic for argument. I immediately begin trying
out Dawkins' appeal in polite company. At dinner parties or over drinks, I
ask people to declare themselves. "Who here is an atheist?" I ask.
Usually, the first response is silence, accompanied by glances all around
in the hope that somebody else will speak first. Then, after a moment,
somebody does, almost always a man, almost always with a defiant smile and
a tone of enthusiasm. He says happily, "I am!"
But it is the next comment that is telling. Somebody turns to him and says:
"You would be."
"Why?"
"Because you enjoy pissing people off."
"Well, that's true."
This type of conversation takes place not in central Ohio, where I was
born, or in Utah, where I was a teenager, but on the West Coast, among
technical and scientific people, possibly the social group that is least
likely among all Americans to be religious. Most of these people call
themselves agnostic, but they don't harbor much suspicion that God is real.
They tell me they reject atheism not out of piety but out of politeness. As
one said, "Atheism is like telling somebody, 'The very thing you hinge your
life on, I totally dismiss.'" This is the type of statement she would never
want to make.
This is the statement the New Atheists believe must be made -- loudly,
clearly and before it's too late. I continue to invite my friends for a
nice, invigorating stroll down Logic Lane. For the most part, they just
laugh and wave me on.
As I test out the New Atheist arguments, I realize that the problem with
logic is that it doesn't quicken the blood sufficiently -- even my own. But
if logic by itself won't do the trick, how about the threat of apocalypse?
The apocalyptic argument for atheism is the province of Sam Harris, who
released a book two years ago called The End of Faith: Religion Terror, and
the Future of Reason.
Harris argues that, unless we renounce faith, religious violence will soon
bring civilization to an end. Between 2004 and 2006, his book sold more
than a quarter million copies.
This autumn, Harris has a new book out, Letter to a Christian Nation. In
it, he demonstrates the behavior he believes atheists should adopt when
talking with Christians. "Nonbelievers like myself stand beside you," he
writes, addressing his imaginary opponent, "dumbstruck by the Muslim hordes
who chant death to whole nations of the living. But we stand dumbstruck by
you as well -- by your denial of tangible reality, by the suffering you
create in service to your religious myths, and by your attachment to an
imaginary God."
In midsummer, Harris and I overlap for a few days in Southern California,
so we arrange to meet for lunch. I am not looking for more atheist
arguments. I am already steeped in them. I have by now read my David Hume,
my Bertrand Russell, even my Shelley. I want to talk to Harris about
emotion, about politics, about his conviction that the days of civilization
are numbered unless we renounce irrational belief. Given the way things are
going, I want to know if he is depressed. Is he preparing for the end?
He is not. "Look at slavery," he says. We are at a beautiful restaurant in
Santa Monica, near the public lots from which Americans -- nearly 80
percent of whom believe the Bible is the true word of God, if polls are
correct -- walk happily down to the beach in various states of undress.
"People used to think," Harris says, "that slavery was morally acceptable.
The most intelligent, sophisticated people used to accept that you could
kidnap whole families, force them to work for you, and sell their children.
That looks ridiculous to us today. We're going to look back and be amazed
that we approached this asymptote of destructive capacity while allowing
ourselves to be balkanized by fantasy. What seems quixotic is quixotic --
on this side of a radical change. From the other side, you can't believe it
didn't happen earlier. At some point, there is going to be enough pressure
that it is just going to be too embarrassing to believe in God."
Suddenly I notice in myself a protective feeling toward Harris. Here is a
man who believes that a great global change, perhaps the most important
cultural change in the history of humanity, will occur out of sheer
intellectual embarrassment.
We discuss what it might look like, this world without God. "There would be
a religion of reason," Harris says. "We would have realized the rational
means to maximize human happiness. We may all agree that we want to have a
Sabbath that we take really seriously -- a lot more seriously than most
religious people take it. But it would be a rational decision, and it would
not be just because it's in the Bible. We would be able to invoke the power
of poetry and ritual and silent contemplation and all the variables of
happiness so that we could exploit them. Call it prayer, but we would have
prayer without bullshit."
I do call it prayer. Here is the atheist prayer: that our reason will
subjugate our superstition, that our intelligence will check our illusions,
that we will be able to hold at bay the evil temptation of faith.
That week in Los Angeles it is very hot. Temperatures in the San Fernando
Valley, where I'm staying, set a record at 119. Intermittent power failures
kill the lights, and the region is bathed in an old-fashioned brown smog
that blurs the outlines of the trees. In the evening, as it cools to 102, I
decide to enter the emplacements of the adversary.
I am headed for the Angelus Temple, in Echo Park. A landmark of modern
Christianity, it is one of the original churches of the surging charismatic
movement. It is not the richest church, nor the most powerful, nor the most
famous. But Angelus, founded by Aimee Semple McPherson in the 1920s,
pioneered that combination of high production values and uplifting theology
that began to purge the stain of hickdom from evangelical faith. Aside from
being a historical shrine, the Angelus Temple is a case study in religious
evolution. While the New Atheists are arming themselves against faith,
faith itself renews its arms. Superstition, it turns out, is a moving
target.
In 2001, a merger with a thriving church downtown, run by the young son of
a powerful pastor in Phoenix, brought renewal -- not merely in the form of
massive social outreach and volunteer programs, youth events and Bible
study groups, but also, as the church explains on its website, in the form
of "new cushioned theater seats, Ferrari-red carpet, modern stainless steel
fixtures and acoustical absorbers hung decoratively from the ceiling
similar to the Royal Albert Hall in England."
It is Saturday night, and I am greeted at the door by a blast of
air-conditioning and a wave of sound. It looks like a rock concert. It is a
rock concert. More than 500 teenagers are crowding the stage, hands
uplifted, singing along. There is a 12-member band, four huge videoscreens,
and a crane that allows the camera to swoop through the air, projecting
images of the believers back to themselves.
"How many people are excited to give to the Lord tonight?" asks a young man
who saunters up to the front. He handles his microphone naturally; he is
not self-conscious. "How many people are pumped up? You have a destiny. God
has a plan. But you have got to sow some seeds tonight, or it is never
going to happen." Text flashes across the overhead screens, telling the
teenagers how to make out their checks.
Behind the lighting rigs and the acoustic panels, stained glass peeks out,
a relic of McPherson's era. McPherson was personally wild and doctrinally
flexible. She had visions and spoke in tongues, but she tried to put aside
sectarian disputes. Even today, the charismatic movement is somewhat
careless of doctrine. There is room for theistic evolutionists, for
nonliteralists who hold that each of God's days in Genesis was the
equivalent of a geological epoch, even for the notion that a check made out
properly to the Lord can influence divine whim in the matter of a raise at
work or a scholarship to college. Of course, evolutionary accommodation is
controversial in the seminaries, and the idea of bribing God is rank heresy
- -- no trained theologian in any Christian tradition would endorse it. But
such deviations are generously tolerated in practice. The forces at work in
a living church have little to do with intellectual disputes over the
meaning of the Lord's word. Having agreed that the Bible is inerrant, one
is permitted to put it to use.
This use is supremely practical. Pastor Matthew Barnett, onstage, wears the
uniform of America -- jeans with loafers, a short-sleeved knit shirt. It's
one of the costumes Kanye West wore on his Touch the Sky Tour, the same
costume kids put on to go fold clothes at the mall. Like Kanye, like the
kids at the mall, like millions of sober alcoholics, like Jesus, Pastor
Matt -- as he's called -- does not traffic in proofs. Instead he tells
stories. For instance, Pastor Matt used to be fat. Every night at 10 p.m.,
it was off to an orgy of junk food at Jack in the Box. Two monster tacos,
curly fries, a chocolate shake. He was programmed. He was helpless. He
could not resist. "The devil is a lion seeking whom he may devour," Pastor
Matt says. On the other hand, strength to resist temptation is an explicit
promise from the Lord. Let us read from 1 Corinthians: God is faithful, who
will not suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.
Anybody who has ever been a teenager will recognize the relevance of Pastor
Matt's sermon. These are the years of confusion, temptation, struggles with
self-control. Pastor Matt openly shares with the teenagers the great
humiliation he faced when trying to lose weight. The pastor is trim and
handsome now. He talks intimately with the teenagers about food, about sex,
about drugs. He boosts them up. He helps them cope with their shame. He
tells them that they are kings anointed by God, that they simply need to
pray, and have faith, and be honest, and express their vulnerability, and
work hard, and if they do these things they are guaranteed their reward.
When he calls them to the stage, hundreds go. He puts his hands on their
heads, and some cry. The altar call is a moving spectacle, and even we
adults, we readers of Dawkins and Harris, we practiced reasoners and
sincere pilgrims on the path of nonbelief, may find something in it that
makes sense. Notwithstanding the banality of the doctrine, its canned
anecdotes, and its questionable fundraising, Pastor Matthew offers a gift
to his flock. They sow their seeds, and he blesses them. It is a direct
exchange.
The next morning, I seek to cleanse my intellectual conscience among the
freethinkers. The Center for Inquiry is also a storied landmark. True, it
is not as striking as the Angelus Temple, being only a bland, low structure
at the far end of Hollywood Boulevard, miles away from the tourists. But
this building is the West Coast branch of one of the greatest
anti-supernatural organizations in the world. My favorite thing about the
Center for Inquiry is that it is affiliated with the Committee for the
Scientific Investigation of Claims of the Paranormal, founded 30 years ago
by Isaac Asimov, Paul Kurtz and Carl Sagan and dedicated to spreading
misery among every species of quack.
I have become a connoisseur of atheist groups -- there are scores of them,
mostly local, linked into a few larger networks. There are some tensions,
as is normal in the claustrophobia of powerless subcultures, but relations
among the different branches of the movement are mostly friendly. Typical
atheists are hardly the rabble-rousing evangelists that Dawkins or Harris
might like. They are an older, peaceable, quietly frustrated lot, who meet
partly out of idealism and partly out of loneliness. Here in Los Angeles,
every fourth Sunday at 11 a.m., there is a meeting of Atheists United. More
than 50 people have shown up today, which is a very good turnout for
atheism. Many are approaching retirement age. The speaker this morning, a
younger activist named Clark Adams, encourages them with the idea that
their numbers are growing. Look at South Park, Adams urges. Look at Howard
Stern. Look at Penn & Teller. These are signs of an infidel upsurge.
Still, Adams admits some marketing concerns. Atheists are predominant among
the "upper 5 percent," he says. "Where we're lagging is among the lower 95
percent."
This is a true problem, and it goes beyond the difficulty of selling your
ideas among those to whom you so openly condescend. The sociologist Rodney
Stark has argued that the rise and fall of religions can be understood in
economic terms. Believers sacrifice time and money in exchange for both
spiritual and material benefits. In other words, religion is rational, but
it is governed by the rationality of trade rather than of argument. Stark's
theory is academically controversial, but here, in the Sunday morning
meeting of Atheists United, it seems obvious that the narrow reasonableness
of Adams can hardly be effective with the deal on offer at the Angelus
Temple.
"We're lagging among the lower 95 percent," says Adams.
"You are kings anointed by God," says Pastor Matt.
As the tide of faith rises, atheists, who have no church to buoy them,
cling to one another. That a single celebrity, say, Keanu Reeves, is known
to care nothing about God is counted as a victory. This parochial and
moralistic self-regard begins to inspire in me a feeling of oppression.
When Adams starts to recite the names of atheists who may have contributed
to the television program Mr. Show With Bob and David between 1995 and
1998, I leave. Standing in the half-empty parking lot is a relief, though I
am drenched from the heat.
My pilgrimage is about to become more difficult. On the one hand, it is
obvious that the political prospects of the New Atheism are slight. People
see a contradiction in its tone of certainty. Contemptuous of the faith of
others, its proponents never doubt their own belief. They are
fundamentalists. I hear this protest dozens of times. It comes up in every
conversation. Even those who might side with the New Atheists are repelled
by their strident tone. (The founders of the Brights, Geisert and Futrell,
became grim at the mention of Sam Harris. "We don't endorse anything from
him," Geisert said. We had talked for nearly three hours, and this was the
only dark cloud.) The New Atheists never propose realistic solutions to the
damage religion can cause. For instance, the Catholic Church opposes condom
use, which makes it complicit in the spread of AIDS. But among the most
powerful voices against this tragic mistake are liberals within the Church
- -- exactly those allies the New Atheists reject. The New Atheists care
mainly about correct belief. This makes them hopeless, politically.
But on the other hand, the New Atheism does not aim at success by
conventional political means. It does not balance interests, it does not
make compromises, it does not seek common ground. The New Atheism,
outwardly at least, is a straightforward appeal to our intellect. Atheists
make their stand upon the truth.
So is atheism true?
There's good evidence from research by anthropologists such as Pascal Boyer
and Scott Atran that a grab bag of cognitive predispositions makes us
natural believers. We hear leaves rustle and we imagine that some airy
being flutters up there; we see a corpse and continue to fear the judgment
and influence of the person it once was. Remarkable progress has been made
in understanding why faith is congenial to human nature -- and of course
that still says nothing about whether it is true. Harris is typically
severe in his rejection of the idea that evolutionary history somehow
justifies faith. There is, he writes, "nothing more natural than rape. But
no one would argue that rape is good, or compatible with a civil society,
because it may have had evolutionary advantages for our ancestors." Like
rape, Harris says, religion may be a vestige of our primitive nature that
we must simply overcome.
A variety of rebuttals to atheism have been tried over the years. Religious
fundamentalists stand on their canonized texts and refuse to budge. The
wisdom of this approach -- strategically, at least -- is evident when you
see the awkward positions nonfundamentalists find themselves in. The most
active defender of faith among scientists right now is Francis Collins,
head of the Human Genome Project. His most recent book is called The
Language of God: A Scientist Presents Evidence for Belief. In defiance of
the title, Collins never attempts to show that science offers evidence for
belief. Rather, he argues only that nothing in science prohibits belief.
Unsolved problems in diverse fields, along with a skepticism about
knowledge in general, are used to demonstrate that a deity might not be
impossible. The problem with this, for defenders of faith, is that they've
implicitly accepted science as the arbiter of what is real. This leaves the
atheists with the upper hand.
That's because when secular investigations take the lead, sacred doctrines
collapse. There's barely a field of modern research -- cosmology, biology,
archaeology, anthropology, psychology -- in which competing religious
explanations have survived unscathed. Even the lowly humanities, which
began the demolition job more than 200 years ago with textual criticism of
the Bible, continue to make things difficult for believers through careful
analysis of the historical origins of religious texts. While Collins and
his fellow reconcilers can defend the notion of faith in the abstract, as
soon as they get down to doctrine, the secular professors show up with
their corrosive arguments. When it comes to concrete examples of exactly
what we should believe, reason is a slippery slope, and at the bottom --
well, at the bottom is atheism.
I spend months resisting this slide. I turn to the great Oxford professor
of science and religion, John Hedley Brooke, who convinces me that,
contrary to myth, Darwin did not become an atheist because of evolution.
Instead, his growing resistance to Christianity came from his moral
criticism of 19th-century doctrine, compounded by the tragedy of his
daughter's death. Darwin did not believe that evolution proved there was no
God. This is interesting, because the story of Darwin's relationship to
Christianity has figured in polemics for and against evolution for more
than a century. But in the context of a real struggle with the claims of
atheism, an accurate history of Darwin's loss of faith counts for little
more than celebrity gossip.
>From Brooke, I get pointers on the state of the art in academic theology,
particularly those philosophers of religion who write in depth about
science, such as Willem Drees and Philip Clayton. There is a certain
illicit satisfaction in this scholarly work, which to an atheist is no
better than astrology. ("The entire thrust of my position is that Christian
theology is a nonsubject," Dawkins has written. "Vacuous. Devoid of
coherence or content.") On the contrary, I find the best of these books to
be brilliant, detailed, self-assured. I learn about kenosis, the deliberate
decision of God not to disturb the natural order. I learn about
panentheism, which says God is both the world and more than the world, and
about emergentist theology, which holds that a God might have evolved.
There are deep passages surveying theories of knowledge, glossing Kant,
Schelling and Spinoza. I discover a daunting diversity of belief, and of
course I'm just beginning. I haven't even gotten started with Islam, or the
Vedic texts, or Zoroastrianism. It is all admirable and stimulating and
lacks only the real help anybody in my position would need: reasons to
believe that specific religious ideas are true. Even the most careful
theologians seem to pose the question backward, starting out with their
beliefs and clinging to those fragments that science and logic cannot
overturn. The most rigorous of them jettison huge portions of doctrine
along the way.
If trained theologians can go this far, who am I to defend supernaturalism
on their behalf? Why not be an atheist? I've sought aid far and wide, from
Echo Park to Harvard, and finally I am almost ready to give in. Only one
thing is still bothering me. Were I to declare myself an atheist, what
would this mean? Would my life have to change? Would it become my moral
obligation to be uncompromising toward fence-sitting friends? That person
at dinner, pissing people off with his arrogance, his disrespect, his
intellectual scorn -- would that be me?
Besides, do we really understand all that religion means? Would it be easy
to excise it, even assuming it is false? Didn't they try a cult of reason
once, in France, at the close of the 18th century, and didn't it turn out
to be too ugly even for Robespierre?
The doctor for these difficulties looks like Santa Claus. His name is
Daniel Dennett. He is a renowned philosopher, an atheist, and the possessor
of a full white beard. I suspect he must have designed this Father
Christmas look intentionally, but in fact it just evolved. "In the '60s, I
looked like Rasputin," he says. Children have come up to him in airports,
checking to see if he is on vacation from the North Pole. When it happens,
he does not torment them with knowledge that the person they mistake him
for is not real. Instead, the philosopher puts his fingers to his lips and
says conspiratorially: "Shhhh."
Dennett summers on a farm in Maine. Flying in, I have a fine view of the
old New England tapestry, which grows more and more rural as we move north:
symmetrical fields with pale borders like the membranes of cells, barns and
outbuildings like organelles, and, at the center of every thickening
cluster of life, always the same vestigial structure, whose black dot of a
cupola is offset by a whitish gleam. I know something of the history of the
New England church, which began in fanaticism and ended in reform -- from
witch burning to softest Presbyterianism in a few hundred years. Now,
according to the atheists, these structures serve no useful purpose, and
besides, they may be conduits for disease. Perhaps it is best that we do
away with them all. But can it be done without harm?
Among the New Atheists, Dennett holds an exalted but ambiguous place. Like
Dawkins and Harris, he is an evangelizing nonbeliever. He has campaigned in
writing on behalf of the Brights and has written a book called Breaking the
Spell: Religion as a Natural Phenomenon. In it, the blasting rhetoric of
Dawkins and Harris is absent, replaced by provocative, often humorous
examples and thought experiments. But like the other New Atheists, Dennett
gives no quarter to believers who resist subjecting their faith to
scientific evaluation. In fact, he argues that neutral, scientifically
informed education about every religion in the world should be mandatory in
school. After all, he argues, "if you have to hoodwink -- or blindfold --
your children to ensure that they confirm their faith when they are adults,
your faith ought to go extinct."
When I arrive at the farm, I find him in the midst of a difficult task. He
has been asked by the President's Council on Bioethics to write an essay
reflecting on human dignity. In grappling with these issues, Dennett knows
that he can't rely on faith or scripture. He will not say that life begins
when an embryo is ensouled by God. He will not say that hospitals must not
invite the indigent to sell their bodies for medical experiments because
humans are endowed by their creator with inalienable rights. Ethical
problems must be solved by reason, not arbitrary rules. And yet, on the
other hand, Dennett knows that reason alone will fail.
We sit in his study, in some creaky chairs, with the deep silence of an
August morning around us, and Dennett tells me that he takes very seriously
the risk of overreliance on thought. He doesn't want people to lose
confidence in what he calls their "default settings," by which he means the
conviction that their ethical intuitions are trustworthy. These default
settings give us a feeling of security, a belief that our own sacrifices
will be reciprocated. "If you shatter this confidence," he says, "then you
get into a deep hole. Without trust, everything goes wrong."
It interests me that, though Dennett is an atheist, he does not see faith
merely as a useless vestige of our primitive nature, something we can, with
effort, intellectualize away. No rational creature, he says, would be able
to do without unexamined, sacred things.
"Would intelligent robots be religious?" it occurs to me to ask.
"Perhaps they would," he answers thoughtfully. "Although, if they were
intelligent enough to evaluate their own programming, they would eventually
question their belief in God."
Dennett is an advocate of admitting that we simply don't have good reasons
for some of the things we believe. Although we must guard our defaults, we
still have to admit that they may be somewhat arbitrary. "How else do we
protect ourselves?" he asks. "With absolutisms? This means telling lies,
and when the lies are exposed, the crash is worse. It's not that science
can discover when the body is ensouled. That's nonsense. We are not going
to tolerate infanticide. But we're not going to put people in jail for
onanism. Instead of protecting stability with a brittle set of myths, we
can defend a deep resistance to mucking with the boundaries."
This sounds to me a little like the religion of reason that Harris
foresees.
"Yes, there could be a rational religion," Dennett says. "We could have a
rational policy not even to think about certain things." He understands
that this would create constant tension between prohibition and curiosity.
But the borders of our sacred beliefs could be well guarded simply by
acknowledging that it is pragmatic to refuse to change them.
I ask Dennett if there might not be a contradiction in his scheme. On the
one hand, he aggressively confronts the faithful, attacking their sacred
beliefs. On the other hand, he proposes that our inherited defaults be put
outside the limits of dispute. But this would make our defaults into a
religion, unimpeachable and implacable gods. And besides, are we not
atheists? Sacred prohibitions are anathema to us.
Dennett replies that exceptions can be made. "Philosophers are the ones who
refuse to accept the sacred values," he says. For instance, Socrates.
I find this answer supremely odd. The image of an atheist religion whose
sacred objects, called defaults, are taboo for all except philosophers --
this is the material of the cruelest parody. But that's not what Dennett
means. In his scenario, the philosophers are not revered authorities but
mental risk-takers and scouts. Their adventures invite ridicule, or worse.
"Philosophers should expect to be hooted at and reviled," Dennett says.
"Socrates drank the hemlock. He knew what he was doing."
With this, I begin to understand what kind of atheist I want to be.
Dennett's invocation of Socrates is a reminder that there are certain
actors in history who change the world by staging their own defeat. Having
been raised under Christianity, we are well schooled in this tactic of
belated victory. The world has reversed its judgment on Socrates, as on
Jesus and the fanatical John Brown. All critics of fundamental values, even
those who have no magical beliefs, will find themselves tempted to retrace
this path. Dawkins' tense rhetoric of moral choice, Harris' vision of
apocalypse, their contempt for liberals, the invocation of slavery -- this
is not the language of intellectual debate but of prophecy.
In Breaking the Spell, Dennett writes about the personal risk inherent in
attacking faith. Harris veils his academic affiliation and hometown because
he fears for his physical safety. But in truth, the cultural neighborhoods
where they live and work bear little resemblance to Italy under Pope Urban
VIII, or New England in the 17th century, or Saudi Arabia today. Dennett
spends the academic year at Tufts University and summers with family and
students in Maine. Dawkins occupies an endowed Oxford chair and walks his
dog on the wide streets, alone. Harris sails forward this fall with his
second well-publicized book. There have been no fatwas, no prison cells, no
gallows or crosses.
Prophecy, I've come to realize, is a complex meme. When prophets provoke
real trouble, bring confusion to society by sowing reverberant doubts,
spark an active, opposing consensus everywhere -- that is the sign they've
hit a nerve. But what happens when they don't hit a nerve? There are plenty
of would-be prophets in the world, vainly peddling their provocative
claims. Most of them just end up lecturing to undergraduates, or leading
little Christian sects, or getting into Wikipedia edit wars, or boring
their friends. An unsuccessful prophet is not a martyr, but a sort of
clown.
Where does this leave us, we who have been called upon to join this
uncompromising war against faith? What shall we do, we potential enlistees?
Myself, I've decided to refuse the call. The irony of the New Atheism --
this prophetic attack on prophecy, this extremism in opposition to
extremism -- is too much for me.
The New Atheists have castigated fundamentalism and branded even the
mildest religious liberals as enablers of a vengeful mob. Everybody who
does not join them is an ally of the Taliban. But, so far, their
provocation has failed to take hold. Given all the religious trauma in the
world, I take this as good news. Even those of us who sympathize
intellectually have good reasons to wish that the New Atheists continue to
seem absurd. If we reject their polemics, if we continue to have respectful
conversations even about things we find ridiculous, this doesn't
necessarily mean we've lost our convictions or our sanity. It simply
reflects our deepest, democratic values. Or, you might say, our bedrock
faith: the faith that no matter how confident we are in our beliefs,
there's always a chance we could turn out to be wrong.
[Contributing editor Gary Wolf (gary@aether.com) wrote about
emergency-warning technology in issue 13.12:
http://www.wired.com/wired/archive/13.12/warning.html ]
Hash: SHA1
Battle of the New Atheism: Crusade Against Religion
Via NY Transfer News Collective All the News that Doesn't Fit
Wired - Oct 23, 2006
http://wired.com/news/wiredmag/1,71985-0.html
Battle of the New Atheism
By Gary Wolf
My friends, I must ask you an important question today: Where do you stand
on God?
It's a question you may prefer not to be asked. But I'm afraid I have no
choice. We find ourselves, this very autumn, three-and-a-half centuries
after the intellectual martyrdom of Galileo, caught up in a struggle of
ultimate importance, when each one of us must make a commitment. It is time
to declare our position.
This is the challenge posed by the New Atheists. We are called upon, we lax
agnostics, we noncommittal nonbelievers, we vague deists who would be
embarrassed to defend antique absurdities like the Virgin Birth or the
notion that Mary rose into heaven without dying, or any other blatant myth;
we are called out, we fence-sitters, and told to help exorcise this
debilitating curse: the curse of faith.
Faces of the New Atheism:
The Punk Rocker
http://www.wired.com/news/technology/0,71987-0.html
The Illusionists
http://www.wired.com/news/technology/0,71988-0.html
The Scribe
http://www.wired.com/news/technology/0,71989-0.html
The New Atheists will not let us off the hook simply because we are not
doctrinaire believers. They condemn not just belief in God but respect for
belief in God. Religion is not only wrong; it's evil. Now that the battle
has been joined, there's no excuse for shirking.
Three writers have sounded this call to arms. They are Richard Dawkins, Sam
Harris and Daniel Dennett. A few months ago, I set out to talk with them. I
wanted to find out what it would mean to enlist in the war against faith.
Oxford University is the capital of reason, its Jerusalem. The walls glint
gold in the late afternoon, as waves or particles of light scatter off the
ancient bricks. Logic Lane, a tiny road under a low, right-angled bridge,
cuts sharply across to the place where Robert Boyle formulated his law on
gases and Robert Hooke first used a microscope to see a living cell. A few
steps away is the memorial to Percy Bysshe Shelley. Here he lies, sculpted
naked in stone, behind the walls of the university that expelled him almost
200 years ago -- for atheism.
Richard Dawkins, the leading light of the New Atheism movement, lives and
works in a large brick house just 20 minutes away from the Shelley
memorial. Dawkins, formerly a fellow at New College, is the Charles Simonyi
Professor of the Public Understanding of Science. He is 65 years old, and
the book that made him famous, The Selfish Gene, dates from well back in
the last century. The opposition it earned from rival theorizers and
popularizers of Charles Darwin, such as Stephen Jay Gould, is fading into
history. Gould died in 2002, and Dawkins, while acknowledging their
battles, praised his influence on scientific culture. They were allies in
the battle against creationism. Dawkins, however, has been far more
belligerent in counterattack. His most recent book is called The God
Delusion.
Dawkins' style of debate is as maddening as it is reasonable. A few months
earlier, in front of an audience of graduate students from around the
world, Dawkins took on a famous geneticist and a renowned neurosurgeon on
the question of whether God was real. The geneticist and the neurosurgeon
advanced their best theistic arguments: Human consciousness is too
remarkable to have evolved; our moral sense defies the selfish imperatives
of nature; the laws of science themselves display an order divine; the
existence of God can never be disproved by purely empirical means.
Dawkins rejected all these claims, but the last one -- that science could
never disprove God -- provoked him to sarcasm. "There's an infinite number
of things that we can't disprove," he said. "You might say that because
science can explain just about everything but not quite, it's wrong to say
therefore we don't need God. It is also, I suppose, wrong to say we don't
need the Flying Spaghetti Monster, unicorns, Thor, Wotan, Jupiter, or
fairies at the bottom of the garden. There's an infinite number of things
that some people at one time or another have believed in, and an infinite
number of things that nobody has believed in. If there's not the slightest
reason to believe in any of those things, why bother? The onus is on
somebody who says, I want to believe in God, Flying Spaghetti Monster,
fairies, or whatever it is. It is not up to us to disprove it."
Science, after all, is an empirical endeavor that traffics in
probabilities. The probability of God, Dawkins says, while not zero, is
vanishingly small. He is confident that no Flying Spaghetti Monster exists.
Why should the notion of some deity that we inherited from the Bronze Age
get more respectful treatment?
Dawkins has been talking this way for years, and his best comebacks are
decades old. For instance, the Flying Spaghetti Monster is a variant of the
tiny orbiting teapot used by Bertrand Russell for similar rhetorical duty
back in 1952. Dawkins is perfectly aware that atheism is an ancient
doctrine and that little of what he has to say is likely to change the
terms of this stereotyped debate. But he continues to go at it. His true
interlocutors are not the Christians he confronts directly but the wavering
nonbelievers or quasi believers among his listeners -- people like me,
potential New Atheists who might be inspired by his example.
"I'm quite keen on the politics of persuading people of the virtues of
atheism," Dawkins says, after we get settled in one of the high-ceilinged,
ground-floor rooms. He asks me to keep an eye on his bike, which sits just
behind him, on the other side of a window overlooking the street. "The
number of nonreligious people in the U.S. is something nearer to 30 million
than 20 million," he says. "That's more than all the Jews in the world put
together. I think we're in the same position the gay movement was in a few
decades ago. There was a need for people to come out. The more people who
came out, the more people had the courage to come out. I think that's the
case with atheists. They are more numerous than anybody realizes."
Dawkins looks forward to the day when the first U.S. politician is honest
about being an atheist. "Highly intelligent people are mostly atheists," he
says. "Not a single member of either house of Congress admits to being an
atheist. It just doesn't add up. Either they're stupid, or they're lying.
And have they got a motive for lying? Of course they've got a motive!
Everybody knows that an atheist can't get elected."
When atheists finally begin to gain some power, what then? Here is where
Dawkins' analogy breaks down. Gay politics is strictly civil rights: Live
and let live. But the atheist movement, by his lights, has no choice but to
aggressively spread the good news. Evangelism is a moral imperative.
Dawkins does not merely disagree with religious myths. He disagrees with
tolerating them, with cooperating in their colonization of the brains of
innocent tykes.
"How much do we regard children as being the property of their parents?"
Dawkins asks. "It's one thing to say people should be free to believe
whatever they like, but should they be free to impose their beliefs on
their children? Is there something to be said for society stepping in? What
about bringing up children to believe manifest falsehoods?"
Dawkins is the inventor of the concept of the meme, that is, a cultural
replicator that spreads from brain to brain, like a virus. Dawkins is also
a believer in democracy. He understands perfectly well that there are
practical constraints on controlling the spread of bad memes. If the
solution to the spread of wrong ideas and contagious superstitions is a
totalitarian commissariat that would silence believers, then the cure is
worse than the disease. But such constraints are no excuse for the
weak-minded pretense that religious viruses are trivial, much less benign.
Bad ideas foisted on children are moral wrongs. We should think harder
about how to stop them.
It is exactly this trip down Logic Lane, this conscientious deduction of
conclusions from premises, that makes Dawkins' proclamations a torment to
his moderate allies. While frontline warriors against creationism are busy
reassuring parents and legislators that teaching Darwin's theory does not
undermine the possibility of religious devotion, Dawkins is openly agreeing
with the most stubborn fundamentalists that evolution must lead to atheism.
I tell Dawkins what he already knows: He is making life harder for his
friends.
He barely shrugs. "Well, it's a cogent point, and I have to face that. My
answer is that the big war is not between evolution and creationism, but
between naturalism and supernaturalism. The sensible" -- and here he pauses
to indicate that sensible should be in quotes -- "the 'sensible' religious
people are really on the side of the fundamentalists, because they believe
in supernaturalism. That puts me on the other side."
Three years ago, Dawkins adopted a new word to demarcate the types of
things he couldn't believe in. The word is bright, a noun. Coined by
Sacramento, California, educators Paul Geisert and Mynga Futrell to
designate a person with a naturalistic worldview, bright was designed to be
broader than the atheist movement; it is not merely God that is untenable,
but superstition, credulity and magical thinking in general. Dawkins
happened to be present in the spring of 2003 when Geisert and Futrell
unveiled their proposal at an atheist conference in Florida, and he
subsequently issued a public call in The Guardian and in Wired urging its
use. The monthly Brights' meetup in London is among the largest. The main
organizer, Glen Slade, is a 41-year-old entrepreneur who studied computer
science at the University of Cambridge and management at Insead, Europe's
leading business school. Slade points out that political developments in
Europe and the U.S. have created new opportunities for
consciousness-raising. "The war on terror wakes people up to the fact that
there is more than one religion in the world," Slade says. "I think we're
at a crucial point, when we admit that certain types of religion are
incompatible with certain rights. At what point does society say, 'Hey,
that's insane'?"
Like Dawkins, Slade rejects those who might once have been his allies:
agnostics and liberal believers, the type of people who may go to church
but who are skeptical of doctrine. "Moderates give a power base to
extremists," Slade says. "A lot of Catholics use condoms, a lot of
Catholics are divorced, and a lot don't have a particular opinion about
whether you are homosexual. But when the Pope stands up and says, 'This is
what Catholics believe,' he still gets credit for speaking for more than a
billion people."
Now that people are more worried about the fatwas of Muslim clerics, Slade
says, this concern could spread, become more general, and wake people up to
damage caused by the Pope.
For the New Atheists, the problem is not any specific doctrine, but
religion in general. Or, as Dawkins writes in The God Delusion, "As long as
we accept the principle that religious faith must be respected simply
because it is religious faith, it is hard to withhold respect from the
faith of Osama bin Laden and the suicide bombers."
The New Atheist insight is that one might start anywhere -- with an
intellectual argument, with a visceral rejection of Islamic or Christian
fundamentalism, with political disgust -- and then, by relentless and
logical steps, renounce every supernatural crutch.
I return from Oxford enthusiastic for argument. I immediately begin trying
out Dawkins' appeal in polite company. At dinner parties or over drinks, I
ask people to declare themselves. "Who here is an atheist?" I ask.
Usually, the first response is silence, accompanied by glances all around
in the hope that somebody else will speak first. Then, after a moment,
somebody does, almost always a man, almost always with a defiant smile and
a tone of enthusiasm. He says happily, "I am!"
But it is the next comment that is telling. Somebody turns to him and says:
"You would be."
"Why?"
"Because you enjoy pissing people off."
"Well, that's true."
This type of conversation takes place not in central Ohio, where I was
born, or in Utah, where I was a teenager, but on the West Coast, among
technical and scientific people, possibly the social group that is least
likely among all Americans to be religious. Most of these people call
themselves agnostic, but they don't harbor much suspicion that God is real.
They tell me they reject atheism not out of piety but out of politeness. As
one said, "Atheism is like telling somebody, 'The very thing you hinge your
life on, I totally dismiss.'" This is the type of statement she would never
want to make.
This is the statement the New Atheists believe must be made -- loudly,
clearly and before it's too late. I continue to invite my friends for a
nice, invigorating stroll down Logic Lane. For the most part, they just
laugh and wave me on.
As I test out the New Atheist arguments, I realize that the problem with
logic is that it doesn't quicken the blood sufficiently -- even my own. But
if logic by itself won't do the trick, how about the threat of apocalypse?
The apocalyptic argument for atheism is the province of Sam Harris, who
released a book two years ago called The End of Faith: Religion Terror, and
the Future of Reason.
Harris argues that, unless we renounce faith, religious violence will soon
bring civilization to an end. Between 2004 and 2006, his book sold more
than a quarter million copies.
This autumn, Harris has a new book out, Letter to a Christian Nation. In
it, he demonstrates the behavior he believes atheists should adopt when
talking with Christians. "Nonbelievers like myself stand beside you," he
writes, addressing his imaginary opponent, "dumbstruck by the Muslim hordes
who chant death to whole nations of the living. But we stand dumbstruck by
you as well -- by your denial of tangible reality, by the suffering you
create in service to your religious myths, and by your attachment to an
imaginary God."
In midsummer, Harris and I overlap for a few days in Southern California,
so we arrange to meet for lunch. I am not looking for more atheist
arguments. I am already steeped in them. I have by now read my David Hume,
my Bertrand Russell, even my Shelley. I want to talk to Harris about
emotion, about politics, about his conviction that the days of civilization
are numbered unless we renounce irrational belief. Given the way things are
going, I want to know if he is depressed. Is he preparing for the end?
He is not. "Look at slavery," he says. We are at a beautiful restaurant in
Santa Monica, near the public lots from which Americans -- nearly 80
percent of whom believe the Bible is the true word of God, if polls are
correct -- walk happily down to the beach in various states of undress.
"People used to think," Harris says, "that slavery was morally acceptable.
The most intelligent, sophisticated people used to accept that you could
kidnap whole families, force them to work for you, and sell their children.
That looks ridiculous to us today. We're going to look back and be amazed
that we approached this asymptote of destructive capacity while allowing
ourselves to be balkanized by fantasy. What seems quixotic is quixotic --
on this side of a radical change. From the other side, you can't believe it
didn't happen earlier. At some point, there is going to be enough pressure
that it is just going to be too embarrassing to believe in God."
Suddenly I notice in myself a protective feeling toward Harris. Here is a
man who believes that a great global change, perhaps the most important
cultural change in the history of humanity, will occur out of sheer
intellectual embarrassment.
We discuss what it might look like, this world without God. "There would be
a religion of reason," Harris says. "We would have realized the rational
means to maximize human happiness. We may all agree that we want to have a
Sabbath that we take really seriously -- a lot more seriously than most
religious people take it. But it would be a rational decision, and it would
not be just because it's in the Bible. We would be able to invoke the power
of poetry and ritual and silent contemplation and all the variables of
happiness so that we could exploit them. Call it prayer, but we would have
prayer without bullshit."
I do call it prayer. Here is the atheist prayer: that our reason will
subjugate our superstition, that our intelligence will check our illusions,
that we will be able to hold at bay the evil temptation of faith.
That week in Los Angeles it is very hot. Temperatures in the San Fernando
Valley, where I'm staying, set a record at 119. Intermittent power failures
kill the lights, and the region is bathed in an old-fashioned brown smog
that blurs the outlines of the trees. In the evening, as it cools to 102, I
decide to enter the emplacements of the adversary.
I am headed for the Angelus Temple, in Echo Park. A landmark of modern
Christianity, it is one of the original churches of the surging charismatic
movement. It is not the richest church, nor the most powerful, nor the most
famous. But Angelus, founded by Aimee Semple McPherson in the 1920s,
pioneered that combination of high production values and uplifting theology
that began to purge the stain of hickdom from evangelical faith. Aside from
being a historical shrine, the Angelus Temple is a case study in religious
evolution. While the New Atheists are arming themselves against faith,
faith itself renews its arms. Superstition, it turns out, is a moving
target.
In 2001, a merger with a thriving church downtown, run by the young son of
a powerful pastor in Phoenix, brought renewal -- not merely in the form of
massive social outreach and volunteer programs, youth events and Bible
study groups, but also, as the church explains on its website, in the form
of "new cushioned theater seats, Ferrari-red carpet, modern stainless steel
fixtures and acoustical absorbers hung decoratively from the ceiling
similar to the Royal Albert Hall in England."
It is Saturday night, and I am greeted at the door by a blast of
air-conditioning and a wave of sound. It looks like a rock concert. It is a
rock concert. More than 500 teenagers are crowding the stage, hands
uplifted, singing along. There is a 12-member band, four huge videoscreens,
and a crane that allows the camera to swoop through the air, projecting
images of the believers back to themselves.
"How many people are excited to give to the Lord tonight?" asks a young man
who saunters up to the front. He handles his microphone naturally; he is
not self-conscious. "How many people are pumped up? You have a destiny. God
has a plan. But you have got to sow some seeds tonight, or it is never
going to happen." Text flashes across the overhead screens, telling the
teenagers how to make out their checks.
Behind the lighting rigs and the acoustic panels, stained glass peeks out,
a relic of McPherson's era. McPherson was personally wild and doctrinally
flexible. She had visions and spoke in tongues, but she tried to put aside
sectarian disputes. Even today, the charismatic movement is somewhat
careless of doctrine. There is room for theistic evolutionists, for
nonliteralists who hold that each of God's days in Genesis was the
equivalent of a geological epoch, even for the notion that a check made out
properly to the Lord can influence divine whim in the matter of a raise at
work or a scholarship to college. Of course, evolutionary accommodation is
controversial in the seminaries, and the idea of bribing God is rank heresy
- -- no trained theologian in any Christian tradition would endorse it. But
such deviations are generously tolerated in practice. The forces at work in
a living church have little to do with intellectual disputes over the
meaning of the Lord's word. Having agreed that the Bible is inerrant, one
is permitted to put it to use.
This use is supremely practical. Pastor Matthew Barnett, onstage, wears the
uniform of America -- jeans with loafers, a short-sleeved knit shirt. It's
one of the costumes Kanye West wore on his Touch the Sky Tour, the same
costume kids put on to go fold clothes at the mall. Like Kanye, like the
kids at the mall, like millions of sober alcoholics, like Jesus, Pastor
Matt -- as he's called -- does not traffic in proofs. Instead he tells
stories. For instance, Pastor Matt used to be fat. Every night at 10 p.m.,
it was off to an orgy of junk food at Jack in the Box. Two monster tacos,
curly fries, a chocolate shake. He was programmed. He was helpless. He
could not resist. "The devil is a lion seeking whom he may devour," Pastor
Matt says. On the other hand, strength to resist temptation is an explicit
promise from the Lord. Let us read from 1 Corinthians: God is faithful, who
will not suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it.
Anybody who has ever been a teenager will recognize the relevance of Pastor
Matt's sermon. These are the years of confusion, temptation, struggles with
self-control. Pastor Matt openly shares with the teenagers the great
humiliation he faced when trying to lose weight. The pastor is trim and
handsome now. He talks intimately with the teenagers about food, about sex,
about drugs. He boosts them up. He helps them cope with their shame. He
tells them that they are kings anointed by God, that they simply need to
pray, and have faith, and be honest, and express their vulnerability, and
work hard, and if they do these things they are guaranteed their reward.
When he calls them to the stage, hundreds go. He puts his hands on their
heads, and some cry. The altar call is a moving spectacle, and even we
adults, we readers of Dawkins and Harris, we practiced reasoners and
sincere pilgrims on the path of nonbelief, may find something in it that
makes sense. Notwithstanding the banality of the doctrine, its canned
anecdotes, and its questionable fundraising, Pastor Matthew offers a gift
to his flock. They sow their seeds, and he blesses them. It is a direct
exchange.
The next morning, I seek to cleanse my intellectual conscience among the
freethinkers. The Center for Inquiry is also a storied landmark. True, it
is not as striking as the Angelus Temple, being only a bland, low structure
at the far end of Hollywood Boulevard, miles away from the tourists. But
this building is the West Coast branch of one of the greatest
anti-supernatural organizations in the world. My favorite thing about the
Center for Inquiry is that it is affiliated with the Committee for the
Scientific Investigation of Claims of the Paranormal, founded 30 years ago
by Isaac Asimov, Paul Kurtz and Carl Sagan and dedicated to spreading
misery among every species of quack.
I have become a connoisseur of atheist groups -- there are scores of them,
mostly local, linked into a few larger networks. There are some tensions,
as is normal in the claustrophobia of powerless subcultures, but relations
among the different branches of the movement are mostly friendly. Typical
atheists are hardly the rabble-rousing evangelists that Dawkins or Harris
might like. They are an older, peaceable, quietly frustrated lot, who meet
partly out of idealism and partly out of loneliness. Here in Los Angeles,
every fourth Sunday at 11 a.m., there is a meeting of Atheists United. More
than 50 people have shown up today, which is a very good turnout for
atheism. Many are approaching retirement age. The speaker this morning, a
younger activist named Clark Adams, encourages them with the idea that
their numbers are growing. Look at South Park, Adams urges. Look at Howard
Stern. Look at Penn & Teller. These are signs of an infidel upsurge.
Still, Adams admits some marketing concerns. Atheists are predominant among
the "upper 5 percent," he says. "Where we're lagging is among the lower 95
percent."
This is a true problem, and it goes beyond the difficulty of selling your
ideas among those to whom you so openly condescend. The sociologist Rodney
Stark has argued that the rise and fall of religions can be understood in
economic terms. Believers sacrifice time and money in exchange for both
spiritual and material benefits. In other words, religion is rational, but
it is governed by the rationality of trade rather than of argument. Stark's
theory is academically controversial, but here, in the Sunday morning
meeting of Atheists United, it seems obvious that the narrow reasonableness
of Adams can hardly be effective with the deal on offer at the Angelus
Temple.
"We're lagging among the lower 95 percent," says Adams.
"You are kings anointed by God," says Pastor Matt.
As the tide of faith rises, atheists, who have no church to buoy them,
cling to one another. That a single celebrity, say, Keanu Reeves, is known
to care nothing about God is counted as a victory. This parochial and
moralistic self-regard begins to inspire in me a feeling of oppression.
When Adams starts to recite the names of atheists who may have contributed
to the television program Mr. Show With Bob and David between 1995 and
1998, I leave. Standing in the half-empty parking lot is a relief, though I
am drenched from the heat.
My pilgrimage is about to become more difficult. On the one hand, it is
obvious that the political prospects of the New Atheism are slight. People
see a contradiction in its tone of certainty. Contemptuous of the faith of
others, its proponents never doubt their own belief. They are
fundamentalists. I hear this protest dozens of times. It comes up in every
conversation. Even those who might side with the New Atheists are repelled
by their strident tone. (The founders of the Brights, Geisert and Futrell,
became grim at the mention of Sam Harris. "We don't endorse anything from
him," Geisert said. We had talked for nearly three hours, and this was the
only dark cloud.) The New Atheists never propose realistic solutions to the
damage religion can cause. For instance, the Catholic Church opposes condom
use, which makes it complicit in the spread of AIDS. But among the most
powerful voices against this tragic mistake are liberals within the Church
- -- exactly those allies the New Atheists reject. The New Atheists care
mainly about correct belief. This makes them hopeless, politically.
But on the other hand, the New Atheism does not aim at success by
conventional political means. It does not balance interests, it does not
make compromises, it does not seek common ground. The New Atheism,
outwardly at least, is a straightforward appeal to our intellect. Atheists
make their stand upon the truth.
So is atheism true?
There's good evidence from research by anthropologists such as Pascal Boyer
and Scott Atran that a grab bag of cognitive predispositions makes us
natural believers. We hear leaves rustle and we imagine that some airy
being flutters up there; we see a corpse and continue to fear the judgment
and influence of the person it once was. Remarkable progress has been made
in understanding why faith is congenial to human nature -- and of course
that still says nothing about whether it is true. Harris is typically
severe in his rejection of the idea that evolutionary history somehow
justifies faith. There is, he writes, "nothing more natural than rape. But
no one would argue that rape is good, or compatible with a civil society,
because it may have had evolutionary advantages for our ancestors." Like
rape, Harris says, religion may be a vestige of our primitive nature that
we must simply overcome.
A variety of rebuttals to atheism have been tried over the years. Religious
fundamentalists stand on their canonized texts and refuse to budge. The
wisdom of this approach -- strategically, at least -- is evident when you
see the awkward positions nonfundamentalists find themselves in. The most
active defender of faith among scientists right now is Francis Collins,
head of the Human Genome Project. His most recent book is called The
Language of God: A Scientist Presents Evidence for Belief. In defiance of
the title, Collins never attempts to show that science offers evidence for
belief. Rather, he argues only that nothing in science prohibits belief.
Unsolved problems in diverse fields, along with a skepticism about
knowledge in general, are used to demonstrate that a deity might not be
impossible. The problem with this, for defenders of faith, is that they've
implicitly accepted science as the arbiter of what is real. This leaves the
atheists with the upper hand.
That's because when secular investigations take the lead, sacred doctrines
collapse. There's barely a field of modern research -- cosmology, biology,
archaeology, anthropology, psychology -- in which competing religious
explanations have survived unscathed. Even the lowly humanities, which
began the demolition job more than 200 years ago with textual criticism of
the Bible, continue to make things difficult for believers through careful
analysis of the historical origins of religious texts. While Collins and
his fellow reconcilers can defend the notion of faith in the abstract, as
soon as they get down to doctrine, the secular professors show up with
their corrosive arguments. When it comes to concrete examples of exactly
what we should believe, reason is a slippery slope, and at the bottom --
well, at the bottom is atheism.
I spend months resisting this slide. I turn to the great Oxford professor
of science and religion, John Hedley Brooke, who convinces me that,
contrary to myth, Darwin did not become an atheist because of evolution.
Instead, his growing resistance to Christianity came from his moral
criticism of 19th-century doctrine, compounded by the tragedy of his
daughter's death. Darwin did not believe that evolution proved there was no
God. This is interesting, because the story of Darwin's relationship to
Christianity has figured in polemics for and against evolution for more
than a century. But in the context of a real struggle with the claims of
atheism, an accurate history of Darwin's loss of faith counts for little
more than celebrity gossip.
>From Brooke, I get pointers on the state of the art in academic theology,
particularly those philosophers of religion who write in depth about
science, such as Willem Drees and Philip Clayton. There is a certain
illicit satisfaction in this scholarly work, which to an atheist is no
better than astrology. ("The entire thrust of my position is that Christian
theology is a nonsubject," Dawkins has written. "Vacuous. Devoid of
coherence or content.") On the contrary, I find the best of these books to
be brilliant, detailed, self-assured. I learn about kenosis, the deliberate
decision of God not to disturb the natural order. I learn about
panentheism, which says God is both the world and more than the world, and
about emergentist theology, which holds that a God might have evolved.
There are deep passages surveying theories of knowledge, glossing Kant,
Schelling and Spinoza. I discover a daunting diversity of belief, and of
course I'm just beginning. I haven't even gotten started with Islam, or the
Vedic texts, or Zoroastrianism. It is all admirable and stimulating and
lacks only the real help anybody in my position would need: reasons to
believe that specific religious ideas are true. Even the most careful
theologians seem to pose the question backward, starting out with their
beliefs and clinging to those fragments that science and logic cannot
overturn. The most rigorous of them jettison huge portions of doctrine
along the way.
If trained theologians can go this far, who am I to defend supernaturalism
on their behalf? Why not be an atheist? I've sought aid far and wide, from
Echo Park to Harvard, and finally I am almost ready to give in. Only one
thing is still bothering me. Were I to declare myself an atheist, what
would this mean? Would my life have to change? Would it become my moral
obligation to be uncompromising toward fence-sitting friends? That person
at dinner, pissing people off with his arrogance, his disrespect, his
intellectual scorn -- would that be me?
Besides, do we really understand all that religion means? Would it be easy
to excise it, even assuming it is false? Didn't they try a cult of reason
once, in France, at the close of the 18th century, and didn't it turn out
to be too ugly even for Robespierre?
The doctor for these difficulties looks like Santa Claus. His name is
Daniel Dennett. He is a renowned philosopher, an atheist, and the possessor
of a full white beard. I suspect he must have designed this Father
Christmas look intentionally, but in fact it just evolved. "In the '60s, I
looked like Rasputin," he says. Children have come up to him in airports,
checking to see if he is on vacation from the North Pole. When it happens,
he does not torment them with knowledge that the person they mistake him
for is not real. Instead, the philosopher puts his fingers to his lips and
says conspiratorially: "Shhhh."
Dennett summers on a farm in Maine. Flying in, I have a fine view of the
old New England tapestry, which grows more and more rural as we move north:
symmetrical fields with pale borders like the membranes of cells, barns and
outbuildings like organelles, and, at the center of every thickening
cluster of life, always the same vestigial structure, whose black dot of a
cupola is offset by a whitish gleam. I know something of the history of the
New England church, which began in fanaticism and ended in reform -- from
witch burning to softest Presbyterianism in a few hundred years. Now,
according to the atheists, these structures serve no useful purpose, and
besides, they may be conduits for disease. Perhaps it is best that we do
away with them all. But can it be done without harm?
Among the New Atheists, Dennett holds an exalted but ambiguous place. Like
Dawkins and Harris, he is an evangelizing nonbeliever. He has campaigned in
writing on behalf of the Brights and has written a book called Breaking the
Spell: Religion as a Natural Phenomenon. In it, the blasting rhetoric of
Dawkins and Harris is absent, replaced by provocative, often humorous
examples and thought experiments. But like the other New Atheists, Dennett
gives no quarter to believers who resist subjecting their faith to
scientific evaluation. In fact, he argues that neutral, scientifically
informed education about every religion in the world should be mandatory in
school. After all, he argues, "if you have to hoodwink -- or blindfold --
your children to ensure that they confirm their faith when they are adults,
your faith ought to go extinct."
When I arrive at the farm, I find him in the midst of a difficult task. He
has been asked by the President's Council on Bioethics to write an essay
reflecting on human dignity. In grappling with these issues, Dennett knows
that he can't rely on faith or scripture. He will not say that life begins
when an embryo is ensouled by God. He will not say that hospitals must not
invite the indigent to sell their bodies for medical experiments because
humans are endowed by their creator with inalienable rights. Ethical
problems must be solved by reason, not arbitrary rules. And yet, on the
other hand, Dennett knows that reason alone will fail.
We sit in his study, in some creaky chairs, with the deep silence of an
August morning around us, and Dennett tells me that he takes very seriously
the risk of overreliance on thought. He doesn't want people to lose
confidence in what he calls their "default settings," by which he means the
conviction that their ethical intuitions are trustworthy. These default
settings give us a feeling of security, a belief that our own sacrifices
will be reciprocated. "If you shatter this confidence," he says, "then you
get into a deep hole. Without trust, everything goes wrong."
It interests me that, though Dennett is an atheist, he does not see faith
merely as a useless vestige of our primitive nature, something we can, with
effort, intellectualize away. No rational creature, he says, would be able
to do without unexamined, sacred things.
"Would intelligent robots be religious?" it occurs to me to ask.
"Perhaps they would," he answers thoughtfully. "Although, if they were
intelligent enough to evaluate their own programming, they would eventually
question their belief in God."
Dennett is an advocate of admitting that we simply don't have good reasons
for some of the things we believe. Although we must guard our defaults, we
still have to admit that they may be somewhat arbitrary. "How else do we
protect ourselves?" he asks. "With absolutisms? This means telling lies,
and when the lies are exposed, the crash is worse. It's not that science
can discover when the body is ensouled. That's nonsense. We are not going
to tolerate infanticide. But we're not going to put people in jail for
onanism. Instead of protecting stability with a brittle set of myths, we
can defend a deep resistance to mucking with the boundaries."
This sounds to me a little like the religion of reason that Harris
foresees.
"Yes, there could be a rational religion," Dennett says. "We could have a
rational policy not even to think about certain things." He understands
that this would create constant tension between prohibition and curiosity.
But the borders of our sacred beliefs could be well guarded simply by
acknowledging that it is pragmatic to refuse to change them.
I ask Dennett if there might not be a contradiction in his scheme. On the
one hand, he aggressively confronts the faithful, attacking their sacred
beliefs. On the other hand, he proposes that our inherited defaults be put
outside the limits of dispute. But this would make our defaults into a
religion, unimpeachable and implacable gods. And besides, are we not
atheists? Sacred prohibitions are anathema to us.
Dennett replies that exceptions can be made. "Philosophers are the ones who
refuse to accept the sacred values," he says. For instance, Socrates.
I find this answer supremely odd. The image of an atheist religion whose
sacred objects, called defaults, are taboo for all except philosophers --
this is the material of the cruelest parody. But that's not what Dennett
means. In his scenario, the philosophers are not revered authorities but
mental risk-takers and scouts. Their adventures invite ridicule, or worse.
"Philosophers should expect to be hooted at and reviled," Dennett says.
"Socrates drank the hemlock. He knew what he was doing."
With this, I begin to understand what kind of atheist I want to be.
Dennett's invocation of Socrates is a reminder that there are certain
actors in history who change the world by staging their own defeat. Having
been raised under Christianity, we are well schooled in this tactic of
belated victory. The world has reversed its judgment on Socrates, as on
Jesus and the fanatical John Brown. All critics of fundamental values, even
those who have no magical beliefs, will find themselves tempted to retrace
this path. Dawkins' tense rhetoric of moral choice, Harris' vision of
apocalypse, their contempt for liberals, the invocation of slavery -- this
is not the language of intellectual debate but of prophecy.
In Breaking the Spell, Dennett writes about the personal risk inherent in
attacking faith. Harris veils his academic affiliation and hometown because
he fears for his physical safety. But in truth, the cultural neighborhoods
where they live and work bear little resemblance to Italy under Pope Urban
VIII, or New England in the 17th century, or Saudi Arabia today. Dennett
spends the academic year at Tufts University and summers with family and
students in Maine. Dawkins occupies an endowed Oxford chair and walks his
dog on the wide streets, alone. Harris sails forward this fall with his
second well-publicized book. There have been no fatwas, no prison cells, no
gallows or crosses.
Prophecy, I've come to realize, is a complex meme. When prophets provoke
real trouble, bring confusion to society by sowing reverberant doubts,
spark an active, opposing consensus everywhere -- that is the sign they've
hit a nerve. But what happens when they don't hit a nerve? There are plenty
of would-be prophets in the world, vainly peddling their provocative
claims. Most of them just end up lecturing to undergraduates, or leading
little Christian sects, or getting into Wikipedia edit wars, or boring
their friends. An unsuccessful prophet is not a martyr, but a sort of
clown.
Where does this leave us, we who have been called upon to join this
uncompromising war against faith? What shall we do, we potential enlistees?
Myself, I've decided to refuse the call. The irony of the New Atheism --
this prophetic attack on prophecy, this extremism in opposition to
extremism -- is too much for me.
The New Atheists have castigated fundamentalism and branded even the
mildest religious liberals as enablers of a vengeful mob. Everybody who
does not join them is an ally of the Taliban. But, so far, their
provocation has failed to take hold. Given all the religious trauma in the
world, I take this as good news. Even those of us who sympathize
intellectually have good reasons to wish that the New Atheists continue to
seem absurd. If we reject their polemics, if we continue to have respectful
conversations even about things we find ridiculous, this doesn't
necessarily mean we've lost our convictions or our sanity. It simply
reflects our deepest, democratic values. Or, you might say, our bedrock
faith: the faith that no matter how confident we are in our beliefs,
there's always a chance we could turn out to be wrong.
[Contributing editor Gary Wolf (gary@aether.com) wrote about
emergency-warning technology in issue 13.12:
http://www.wired.com/wired/archive/13.12/warning.html ]