Tag Archives: Religion

The Last Gasp of God

One book that I frequently recommend is “The Merchants of Doubt” (see here). It was even made into a documentary film. The authors document the decades-long campaign of misinformation orchestrated largely by a small group of “reputable” scientists with the goal of discrediting any legitimate arguments against DDT and other hazardous pollutants, ozone-destroying CFC propellants and refrigerants, acid rain caused by coal burning, tobacco and its links to lung cancer, and most recently man-made climate change.

These scientists employed well-refined tactics to delay any meaningful reform in these areas. Essentially, their strategy was to create doubt about these dangers. As long as they could manufacture even the thinnest illusion of doubt, they could delay any efforts to restrict those industries. They succeeded for a long time – and still succeed with climate change – but only with the complicity of mainstream media organizations that publish their made-up arguments over and over again because they create bankable controversy and bolster the impression that their media coverage is fair-mined and impartial.

The New York Times has consistently been, unwittingly or not, one of the most influential misinformation machines for these merchants of doubt. And they are still helping them out. The other day they published an opinion called “God Is a Question, Not an Answer” (see here). In it, author William Irwin, a Professor of Philosophy at King’s College, puts forth ridiculous arguments in an attempt to discredit atheism. Or, more specifically, to create doubts about the fundamental intellectual validity of atheism.

Irwin claims that any reasonable, intellectually honest atheist must admit some possibility that god might actually exist. This is the exact same manipulation that pro-tobacco advocates put forth for years – surely any scientist with integrity must admit that he has some doubt that tobacco causes lung cancer. Similarly, Irwin attempts to shame us at least into a position of agnosticism that legitimizes religious belief. He says:

“Any honest atheist must admit that he has his doubts, that occasionally he thinks he might be wrong, that there could be a God after all …”

“People who claim certainty about God worry me, both those who believe and those who don’t believe. They do not really listen to the other side of conversations, and they are too ready to impose their views on others. It is impossible to be certain about God.”

These are false and totally ridiculous assertions. The only people that actually worry me are those that express any doubt whatsoever. As to the first claim, it is simply as silly as if one said:

“Any honest atheist must admit that he has his doubts, that occasionally he thinks he might be wrong, that there could be an Easter Bunny after all …”

This is a totally fair substitution since God has not one iota more factual credibility than the Easter Bunny. And again – just as with DDT, and tobacco, and CFC’s – the New York Times is complicit in helping to propagate and maintain this illusion of legitimate doubt by publishing this article.

I don’t condemn the New York Times for printing a viewpoint that doesn’t agree with me; I don’t condemn them for publishing a wide range of ideas; and it isn’t my goal to muzzle free-speech; but it is fair to criticize the New York Times for publishing harmful factual nonsense – just as they did in all those other areas so well documented in the Merchants of Doubt. And facts aside, this particular article is not even theoretically sound as an intellectual debate or legitimately valid discussion.

Make no mistake, belief in god is harmful factual nonsense. And this campaign to create intellectual doubt has been working. Even the vast majority of my atheist friends have been at least partially influenced by this argument and shamed by articles like this one, published by respected organizations like the New York Times, into a false position of agnostic intellectual “honesty.” But in my opinion, the only intellectually honest and courageous position is that there simply can be, is no god.

I would have come away dispirited and disappointed by this article, but happily the New York Times readers are far more intelligent and less gullible than New York Times contributors and reviewers. When I scanned the more than 750 comments, I found that essentially all of them see right through this nonsense for exactly what it is. The vast majority were clear-eyed and astute in calling bullshit on this transparent manipulation.

DyingCandleThat makes me VERY encouraged. When merchants of doubt like William Irwin have to resort to manufacturing doubt, it is an admission that they know they cannot win on the merits of their position. It is their last gasp to cling to religion and delay the widespread outright rejection of god. That the dying candle of religion should finally burn out is inevitable because facts inevitably win in the end. Tobacco does cause cancer whether you admit it or not. Man-made climate change threatens our planet whether you choose to believe it or not. And there is no god to come and save us no matter how much you would like there to be. It’s all up to us and only us.

The public is obviously figuring that out. Too bad it is taking so long for the New York Times, once again, to stand for facts rather than propagating manufactured illusions of doubt on factual matters. I thank all the New York Times readers who posted their comments to this article and thereby reminding me that just because some professor of philosophy publishes some nonsense, even if it is published in the New York Times, many, many of us are simply not buying the doubt they’re selling any longer.

Let’s hope that desperate articles like this one are nothing more than the last gasps of a dying god.

 

Dismissed with Prejudice

ElvisDo you have one of those wacky friends? The ones with a deep, sincere, heartfelt conviction that Elvis still lives. That he is actually in seclusion preparing for his epic comeback? Busy rehearsing for the ultimate Elvis concert that will transform the world?

Your friend undoubtedly has an articulate rebuttal for every possible reason you can throw at him for dismissing the possibility that Elvis might still be alive. His death was staged. The witnesses are all in on it. The corpse in Graceland is a DNA-identical clone of him. He is being kept young by a chemical concoction that the pharmaceutical industry has suppressed.

Your friend probably turns the tables on your skepticism quite easily. How can you be so arrogant to claim to know everything? Are you that close-minded? Surely you can’t prove and therefore can’t know for certain that he isn’t still alive. If you are as scientifically open-minded as you claim you must admit some possibility that he might still be alive. Surely you can admit that reasonable people can disagree on this unless you believe he is dead purely as a matter of faith. The only intellectually honest position on this question must be agnosticism.

Your friend points to several well-regarded scientists who admit that it is possible Elvis is alive. He recommends a plethora of scholarly books that debunk all those fallacious “scientific” arguments claiming that Elvis is dead.

Or perhaps your friend has a different but similarly wacky belief that he clings to and argues for with great passion.

All that was my way of setting the stage for the real point of this article – that I do not need to read any of those books purporting to prove that Elvis might be alive. Elvis is dead. Period. Any book that starts with the premise that he may still be alive is necessarily idiotic. There is no need for me to actually read them in order to legitimately dismiss them out of hand. Good scientists dismiss an infinite number of implausible claims all the time every day.

So there is no need for me to entertain arguments about how Elvis might still be alive. And there is no reason for me to read a book that starts with the premise that Elvis is alive or the Holocaust did not happen or the Moon landing was faked or alien overlords built the pyramids. I can dismiss them all out of hand without even reading the book jacket. The only reason to read them may be if your interest is studying delusional thinking or the infection of magical thinking amongst otherwise healthy individuals.

And I have read a great many of these books that purport to present a logical or scientific argument for at least allowing the possibility that god might exist. When I wrote my book Belief in Science and the Science of Belief (see here) I took the time to slog through a 4-foot stack of books that undoubtedly made Amazon the lucrative enterprise it is today. It was largely a waste of time and money on my part. Believers have had two millennia to come up with arguments so there are simply no new ones to be found.

As a concrete example, I bought several books on Neurotheology (see here). I did the world a service by throwing these out rather than reselling them. Written by Andrew B. Newberg and a host of his followers, these books typically spend 250 pages citing brain imaging and cognitive studies related to belief and god. Their real goal is to establish their science creds so that you will believe them when, in the last 50 pages, they leap to outlandish claims that go something like “since we have clearly evolved to believe in god, the only conclusion must be that god himself designed us to believe in him.”

The only conclusion is that this is an idiotic conclusion. But then again what can you hope to get from any author that starts from the silly premise that god exists and works backwards?

Religious books purporting to be scientifically legitimate examinations of the “evidence” for god pop up on Amazon every day like so many weeds. I can’t read them all but I can still dismiss them all out of hand. There simply is no god, can be no god, and therefore every book claiming to argue this point is necessarily as idiotic as books arguing that Elvis is alive and well and living in a secret wing of Graceland.

And thus, dear reader, we finally reach the heart of my dilemma: Do I read these silly books and respond to them or do I simply ignore them?

Ignoring them is not easy. If no one pushes back on them, they seem to win the argument. And there are so many of them saying the same silly things that many readers mistake quantity as an indication of quality. On the other hand, the time for engaging these silly debates is over. At this stage of the atheist movement, we must move past engaging in and thereby legitimizing these ridiculous debates. We should give no more consideration to religious ideas than we do to racist ideas or homophobic ideas or sexist ideas or the idea that Elvis is amongst us.

Still it’s hard to resist getting sucked in. Recently a new book appeared on Amazon called “Can Science Explain Religion” (see here) written by a priest who is also a Professor of Religion. It apparently “debunks” the very theory of the evolution of belief that I present in my own book. Do I buy this and read it so I can credibly criticize it and defend my position, and thereby risk encouraging this nonsense? Or is it best not to even respond and hope that the rest of the country follows my sensible example?

After struggling with this dilemma for many years, I have come to believe that refusing to engage is the best strategy moving forward. Engaging in further debate with them only feeds the beast. Like booing Donald Trump at a rally.

It’s not an easy course of action nor is it without risk or criticism. But in science, we must first ask whether our basic assumptions are valid before we enter into discussions of the resulting questions. We must not let ourselves get caught up in grand debates over how Santa manages to deliver all those presents in one night when the very premise of Santa is pure fantasy.

And that is how we should respond to these books and these arguments – by dismissing them out of hand and with great prejudice and by refusing to entertain dependent arguments arising out of purely implausible assumptions.

 

 

 

 

 

 

 

Indeterminism

FreeWill

Free-will and determinism are concepts that religious and non-religious thinkers alike love to debate about. Unfortunately both exist largely in the realm of fantasy and any discussion of these concepts only serves to strengthen religion and mysticism. We atheists should be very careful about when and how we discuss these concepts.

First let’s consider free-will. Regardless of any non-religious discussions one might like to engage in about free-will, this term has become inextricably synonymous with religion. It was popularized largely by theologians to counter the problem of evil in the world. How can a good god allow evil? Well he gave us free-will of course! Since the universe cares not, God alone can define good and evil and give us the magical ability to choose between them. Free-will unavoidably suggests something outside of science, something divine, bestowed by god to humans only. Any discussion about free-will is to enter into a logical discussion about an illogical construction.

In direct opposition to free-will is determinism. Although it comes in many varieties, determinism is essentially the idea that we actually have no free-will at all. Everything in the universe is determined by the laws of chemistry and physics. You could predict every feeling and thought you are experiencing right now if you calculated forward correctly from the Big Bang. You may think you have a choice about what you do next, but that’s an illusion. Your every movement, thought, and choice was predetermined when the cosmic cue ball broke the table and the universe was set into motion.

Such discussions about determinism, while stimulating, only ultimately encourage religious thinking. If the universe is deterministic then there can be no good or evil, right or wrong. Most people refuse to accept such a universe or the idea that we have no choice. After all, we all feel something we perceive as choices between right and wrong. So any discussion of determinism quickly sends most people flocking in droves to the religious side. Their reasoning and their emotional reaction to determinism may be arguably flawed, but that is the result nevertheless. Secular philosophers may think they can logic our way out of this recoil into the arms of religion, but their logic is insufficient for most people.

Part of the problem here is that free-will and determinism are both extreme conceptual constructs, like positive and negative infinity. On one extreme, there is no right or wrong or choice. On the other extreme, right and wrong are defined by god and choice is bestowed by him and everyone is wholly responsible for everything they do. If good and evil and defined clearly by god, there can be no room for “situationalism.”

But reality is the continuum between these theoretical extremes. We live in the grey regions of choice and responsibility. We certainly perceive that we have choices and that we make choices. So choice is real to us at least. And regardless of whether those choices are ultimately predetermined in some sense, we as individuals and collectively as a society have no alternative but to judge and to respond to the choices we make.

To resolve the apparent contradiction between living in a “clockwork” universe that can only operate according to the mechanics of its particular gears and coils, and our perception of choice, consider randomness. One might argue that in a predetermined universe there is no such thing as a truly random number. You could in theory predict every random number in advance if you knew the state of the universe at any point in time and understood all the rules of physics sufficiently. However, according to every practical test we could perform and every objective purpose to which we could apply them, random numbers are demonstrably random to us. It would be silly to base our technology on the idea that there are actually no random numbers. And it is equally silly to base our beliefs or our society on the notion that choice does not exist.

But we should also recognize that in the grey area we live in, choice and responsibility are mitigated by a large number of deterministic factors. We recognize that if you look far enough back everyone is a victim of deterministic influences. At the same time, we must acknowledge that everything is to some extent a choice as well. We have to draw a line somewhere to decide when and how to hold people accountable for their actions. The extent to which people actually have a choice and the extent to which we hold them accountable for their choices is a judgment mitigated by many factors. These factors include age, state of mind, delusion or drug influence, intentions, ignorance, upbringing, circumstance, coercion, whether this behavior is treatable, how dangerous it is, and whether it is likely to repeat.

Clearly it’s not practical to consider everyone an innocent victim of the big bang and hold no one accountable for their actions. We have to hold people accountable for their choices. But it’s just as impractical to fail to consider the many physiological and social factors that determine behavior and effectively give people little or no choice in their choices. As individuals we have to draw our own lines and as a society we have to draw a collective line with treatment and help on one side and prevention and punishment on the other. Understanding, however, can span the entire spectrum. It is not inconsistent to understand the determinants of choice and still punish those who make those choices.

For example, even a suicide bomber may ultimately have no real choice given the horrific situation that we have created in their country. If we had not bombed their home into the stone age and taken away every other course of action, they likely would never have strapped a bomb to their chest. We may actually be more responsible then them, and yet still we must prevent and punish their behavior. We can understand the causal factors that forced that behavior and to the extent that we can and change those conditions we should. Understanding that every decision is neither completely a choice nor completely excusable, is to live in the very messy real world lying somewhere between the theoretical extremes of free-will and determinism.

 

 

 

 

 

Deeply-Held Beliefs

Our society overall, and even we atheists, have largely bought a bill of goods sold to us by the religious community. It is the flimflam that deeply-held beliefs are more sincere, more legitimate, less crazy, and more irreproachable than any old “ordinary” beliefs. Often these are also marketed under the labels of sincere or cherished or even deeply-cherished™ beliefs.

We have all been manipulated into granting an undeserved level of respect and deference to beliefs when they are immunized by these adjectives. This deference is not only undeserved, but it excuses some of the most damaging practices by those espousing these deeply-held beliefs. We tend to push back on beliefs until someone proclaims that it is deeply-held, sincere, and cherished. Then suddenly it becomes taboo, insensitive, and disrespectful to criticize it. In fact, we often accept that such deeply-held beliefs should be exempted from or even protected by the law.

Well unless of course it’s a deeply-held, sincere, and cherished belief of Muslims. In that case it’s clearly crazy.

Take for instance the vehemence by which “deeply-held” beliefs are defended by Katie Geary from the Becket Fund for Religious Liberty (see here). According to Geary:

“Groups that insist on insulting others’ deeply cherished beliefs are the truly immature ones here. Little do they realize how juvenile they appear to the “fairy tale” believers they so ardently wish to cut down.”

That’s quite a dressing down, and this is only a small sample of her attack against any criticism of deeply-held beliefs. However, as the Humanists of Minnesota point out, it is often impossible to see any difference whatsoever between deeply-held beliefs and plain old bigotry (see here).

KimDavisIt was her deeply-held beliefs that inspired Kim Davis to refuse to grant marriage certificates to gay couples in defiance of the law. Just last week cherished beliefs led right-wing Conservative leader Kevin Swanson to publically call for the mass execution of gay people. Deeply-held beliefs resulted in the owners of Hobby Lobby claiming religious exemptions so that they are free to discriminate.

Likewise, deeply-held beliefs that abortion is murder led anti-abortion extremist Scott Roeder to shoot Dr. George Tiller in the head. It was sincere beliefs that prompted John Salvi to bomb a Planned Parenthood clinic killing two and wounding others.

These are just a few extreme examples but such incidents are hardly rare. We could go on and on citing examples of harmful actions motivated and justified by claiming they are in accordance with deeply-held beliefs.

These are extreme examples, but that does not make them irrelevant to all of those “harmless” deeply-held beliefs that we ought to respect. Quite the opposite, these only point out the danger of ever letting ourselves get taken down this path. Any time we give any special deference to more benign beliefs, we necessarily make it that much more difficult to criticize and curtail any belief no matter how destructive. In a world that is fundamentally based in fantasy, logic offers little assistance in drawing such lines. Our deference to innocent little deeply-held beliefs leads directly to carve-outs that condone and institutionalize bigotry, prejudice, and violations of civil rights.

We don’t accept the notion that racism or terrorism or homophobia are any more legitimate if these beliefs are claimed to be deeply-held, sincere, or cherished. Similarly we should not be bamboozled into accepting this same justification for the acceptance of or favoritism toward religious beliefs.

Christian Fem Therapy

FemTherapyIf you are one of the many unfortunate Christians who have been cursed with the birth of a female child, take heart. We at Evangelical Acres are here to help you during this, your trial of misery and shame. Following on the miraculous success of our patented Gay Away™ therapy technique, our theo-researchers have developed a powerful new curative program called Fem Away™.

The process starts by recognizing that this abomination is not the fault of the father. As proven by science, all babies are born of women. And we know from our Biblical analysis that all women are unclean, demon-possessed, befouled creatures. During gestation the demons inhabiting these females tempt the immaculate unborn male fetus into a life of sin. Only if the unborn child consciously agrees to let the demon into his soul does he transform into an unclean demon-possessed female.

But take heart. Our exclusive Fem Away™ therapy can help. After a totally voluntary tithing that demonstrates to God that your previous life of selfishness and greed is over, our team of transportation specialists will locate and secure your female-demon child. These professionals are trained to resist the temptations and manipulations of she-demons and relocate them safely at an Evangelical Acres treatment center.

After arrival at our secure facility, nestled in the lovely hills of a remote undisclosed location, our team of highly trained Faith Scientists will begin an intensive program of demonic expulsion, or exorcism at it is called by lay people. These treatments will be augmented by a strict regimen of sex reorientation therapy, conducted by our on-staff clergy and a large staff of dedicated male volunteers. The goal of this treatment is to show the child the disgusting nature of female intercourse and reveal unto them the joy and beauty of male sexuality.

But it’s not all serious therapy. Your child will also receive ample time to enjoy herself by engaging in a balanced recreational program of cleaning, housekeeping, and cooking activities structured to prepare her for a meaningful life after treatment is concluded when she embraces her true male nature.

During the entire course of therapy which may last many years or even a lifetime depending on the stubbornness of the demon infestation, the leadership committee at Evangelical Acres will keep you closely informed of your child’s progress through detailed prayer-based communications. You can take great comfort in knowing that through your loving donation and the grace of God, we will ensure that your evil-tainted female spawn will eventually be transformed into the pure, sinless male offspring it was meant to be.

Lessons from Birmingham

mlkIn April of 1963, Martin Luther King found himself enduring harsh treatment in the Birmingham jail. He had been incarcerated, along with some fellow non-violent protestors, for disobeying a blanket injunction against “parading, demonstrating, boycotting, trespassing and picketing.” He organized these actions in response to a long history of brutal racism and segregation in Alabama as well as a string of broken promises negotiated through more conventional political action.

While in jail, a Negro trustee slipped King a newspaper and he read an article co-written by a group of eight well-intentioned Alabama clergymen. The clergymen acknowledged that social injustice existed, but criticized King and his activities as “unwise and untimely.” They argued that political action should be restricted to the courts and the ballot box; that the protests violated the law; that the demonstrations caused tension; and that it was not the right time for such action.

In response to these “sensible” admonishments for moderation, King began to write a response in the margins of the newspaper and on continued it scraps of paper smuggled in to him. This became his famous “Letter from Birmingham Jail” (read it here). In it, he eloquently refuted their specific criticisms and also shared his feelings about their calls for “moderation.” Regarding well-intentioned white moderates, he wrote this:

I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action …” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. “

King’s observations were not only relevant to the Black struggle, but are still universal in their applicability to any social justice movement whether it be in the area of gender, race, choice, environment, or even atheism. All have been held back by these well-intentioned “supporters.” While the atheist movement (to the extent that one actually exists) is certainly not comparable to the Black experience, we can and should listen to what King said about such movements. Some leaders of the atheist movement today might be tempted to express a similar sentiment to that of King:

I must confess that over the past few years I have been gravely disappointed with the moderate Atheist. They continually offer the very reasonable-sounding counsel of moderation. Now is not the time, they say, this is not the right battle. Action will only make us look angry; it is undignified; it will put off our opponents; it will confirm their impression of us; things will get better if only we don’t make waves; it’s not a big deal; we’re the mature ones. The only thing these moderate atheists really seem to be passionate about is complaining within their safe inner circles and stridently urging inaction. The only thing they seem to be truly militant about is doing nothing.

This in no way suggests that we atheists should be or even need to be “angry.” It is a false choice to suggest that the only alternative to complacency is anger. Like King, we also must find the balance between inaction and extremism. In that same letter he wrote “we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist.”

In regard to accusations of extremism, King pointed out in his letter that all great persons in history were considered extremists. “So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice?

As in other movements, it is up to us atheists to answer that same question both individually and collectively. Will we be extremists for the preservation of the status quo of belief and superstition, or extremists for the promotion of a society based on objective truths and fact-based thinking?

So this is my message, nay my plea, to our moderate atheist “friends” who incessantly criticize atheist actions with calls for “civility and moderation.” You are not actually part of a movement if you are afraid to make waves. Please stop helping or at least get out of our way. It is not our actions that empower others to portray us as extremists. It is your public pleas for moderation that give our opponents the ammunition to use against us all.

And to you atheist leaders, there are and will always be honest disagreements about what actions are too much or ill-advised. But these discussions should be taken offline, not published in the newspapers. If you leaders do not start to talk together more effectively, compete less, publically support each other more, and perhaps even coordinate and cooperate, you will remain the unwitting allies of our opponents. You will continue to make it far too easy for them to divide and conquer, painting the secular group urging inaction as the “nice reasonable atheists who know their place” and the one conducting the action as those “angry uppity atheists.”

My folks are religious but…

TeenBibleSo, you’re in High School, or maybe still in Grade School, and your parents are religious. The problem is… you’re not so much into it. Maybe you dread having to take part in prayers and other religious activities. Maybe you feel pressured to attend bible study or church services or attend a parochial school. Maybe you are ready to erupt at the next comment praising the glory of god or the next critical remark about someone who does not share your family faith.

It is really a tough situation when you’re struggling with reconciling your doubts about god and religion with your love and respect for your parents and family. If you’re wrestling with the urge to make your feelings known to your parents and others, this article is for you.

Having to “play along” with what you consider to be a whole lot of nonsense is not only hard to do, but it feels insincere, deceitful, and even cowardly. We all naturally want to be respected for our own ideas about things. But at the same time, we don’t want to offend, worry, or hurt those closest to us, especially our parents.

So here’s the first thing to understand: you’re not a bad person if you don’t believe in a god. Faith in something that isn’t real doesn’t make you a good person. What you do and how you treat others is all that really matters. Whether or not you believe in some story you are told by people is unimportant, even if they are convinced it is really essential and important.

Second, you should know that you’re not alone or unusual. While most kids do adopt their parents’ views on religion and other things, some just don’t. For whatever reason, they form their own ideas that may or may not align with those of their parents. Many atheists are born and raised in religious families. I was. Some never really buy into their family religion or any religion for that matter. I didn’t. Others grow to reject faith and religion at some point, usually starting around the age of 13 or so when kids start to form their own conclusions about the world around them.

Here is the hard one. Admit to yourself at least that your parents can be wrong. Yes, they are your parents, and you hopefully love and respect them, but anyone can be wrong about anything. When it comes to assessing the validity of a proposition, especially a highly fanciful one, you should respect evidence not people. And unfortunately when it comes to matters of faith even the smartest and wisest and kindest of people are often simply wrong.

Although this may sound a bit harsh, you don’t have any obligation to adopt the beliefs of your parents. While your parents naturally hope that you’ll embrace their deeply held beliefs, you do not need to do so just to please them. No more than you need to embrace their obsession with 70’s rock music. They frankly need to be mature enough to accept that you are an individual and that you are free to make your own decisions about these things. This can be hard for parents, but if they cannot do so, it is their problem.

But realize that if you make your doubts known, there may be repercussions. You may cause hurt feelings. Those who love you may sincerely fear for your soul and redouble their efforts to show you the light. They may communicate their disappointment and worry in a thousand ways, big and small. With the best of intentions, they may impose real restrictions about who you can see and what you can do in an effort to save you from a life of atheism and possibly eternal damnation.

If your family does some of these things, how can and should you respond? Maybe it would be wisest to not even take the risk and just play along to avoid these repercussions and the difficult emotions that “coming out” might invoke.

That of course has to be your decision and yours alone. And the wise choice will depend on both the depth of your feelings and your particular circumstance. Here are some general kinds of situations. One of these might be similar to your own:

  • I don’t really believe in all the same stuff my parents do, and they will respect and accept my own beliefs. I’ll talk to them about it because it would be far more disrespectful and damaging trying to pretend. In fact, my openness might bring us closer in the end.
  • I don’t really believe in all the same stuff my parents do, but it really doesn’t bother me too much. On the other hand, voicing my lack of belief would really upset them. I’ll be content to just play along because it makes them happy and that makes my life easier.
  • I feel very strongly that it’s wrong to pretend I believe in something when I don’t. I can’t live like that. My parents will never be able to accept my rejection of their beliefs, but even if it makes my life more difficult I’d prefer to bear any repercussions than be untrue to myself.

All of these are perfectly reasonable scenarios. The worst situations are when you feel strongly that you are being untrue to yourself by going along with religion or other “new age” kinds of beliefs, but are too fearful to make your feelings known. Or when you do make them known and your family goes to extremes to force you to come around.

In these cases, all you can do is to do your best. Accept that life will be hard and complicated either way, but trust that letting them know your true feelings is probably the better alternative in the end. Many of us have been “black sheep” and we have survived. I did and you will too. And if you’re true to yourself you’ll come out of the experience a stronger, prouder, and better person rather than a weaker and more resentful one.

If and when you do talk to your parents about your lack of faith, remember to be calm, confident, articulate, and resolute. Don’t let them see any doubt as that will only send the message that they must try harder to help bring you around. Remember that your rejection of their beliefs will implicitly reject them, attack their core values, and make them feel that they have failed. But presentation is everything. Remind them how much you love them and respect them even though you do not share their beliefs. No matter what, communicate with love and kindness and respect and they will hopefully reach an easier peace and acceptance of your atheism.

From Belief to Delusion

When I wrote my 2008 book Belief in Science and the Science of Belief (here on Amazon), I intentionally treated belief as just, well – belief. I intentionally softened any characterizations that might seem excessively inflammatory and personal. But in this more intimate setting amongst friends like you, we can ask whether the word belief is far too weak and benign, even inaccurate, to describe many of the assertions of the Religious Right.

Remember the formal debate between Bill Nye and Ken Ham on creationism? Ham challenged Nye to debate the topic and the notable exchange took place on February 4th, 2014. You can find the debate online if you missed it (here on YouTube). If you are old enough, you might know Bill Nye as the amiable “Science Guy” from his highly-regarded science show that ran from 1993 through 1998. Mr. Nye continues to be a passionate advocate and popularist of science.

Creation Museum

“Learning” at the Creation Museum

His opponent, Mr. Ham, was and is the President of the Answers in Genesis Ministry and is a tireless evangelist preaching young Earth creationism – mainly targeting kids. Mr. Ham is a key principal behind the Creation “Museum” (website) – a Biblical-themed amusement park that you may have glimpsed in the film Religulous by Bill Maher.

As I listened to the specious and frankly ludicrous arguments put forth with such conviction by Mr. Ham (see here), I could not help but wonder whether belief is far too mealy-mouthed a word for what Ham and those like him suffer from. Is not delusion is a far more accurate word to describe his kind of thinking? And if so, is it really helpful to be so very reluctant to call it what it is?

Now, before the psychologists amongst you get all up in arms that I’m diagnosing my fellow human beings, let me assure you that I use the word delusional purely in a lay sense, not as any kind of clinical diagnosis. But just because the word has particular meaning in clinical settings, does not mean we are not allowed to use it in a more general sense. We don’t need a judge to certify certain criminal activity as criminal and we don’t need a priest to proclaim certain behaviors as evil. We are perfectly free to do so as well.

For a fair and impartial definition of delusion we can most conveniently start with Wikipedia (go to link), which defines it as follows:

“A delusion is a belief held with strong conviction despite superior evidence to the contrary. As a pathology, it is distinct from a belief based on false or incomplete information, confabulation, dogma, illusion, or other effects of perception.”

That definition establishes a very clear distinction between belief and delusion, one which is easily recognizable at least at the extremes. A belief is simply an unsupported conclusion based on insufficient or incorrect information. A delusion is a belief that persists regardless of any amount of evidence to the contrary.

In the case of Ken Ham, his creationist views go far beyond a mistaken belief based on false or incomplete information. He maintains his unalterable convictions despite incomparably superior evidence to the contrary. No doubt, he would argue that the evidence for evolution is not actually superior, but any delusional person would similarly deny all evidence contrary to their delusion. Any objectively rational person could not help but conclude that the evidence for evolution goes far beyond merely superior to overwhelming and that the convoluted arguments that Ham puts forth to deny this evidence are utterly irrational.

According to Wikipedia again, delusions are further subcategorized into four distinct groups. One of these, the “Bizarre Delusion,” is defined as follows:

“A delusion that is very strange and completely implausible; an example of a bizarre delusion would be that aliens have removed the reporting person’s brain.”

I contend that the thinking of Ken Ham and other evolution deniers should be fairly and accurately categorized as a Bizarre Delusion. Their creationist views are certainly “completely implausible” and it would be considered “very strange” if they were not so commonplace. It is important to recognize that they have studied this a lot, and do not simply hold a completely uninformed and clueless belief in creation like presumably say, Rick Perry. And they are evidently not just lying about their belief like at least some other Conservative politicians. They are truly delusional.

Words matter and they should be used accurately. In principle, if a more accurate word is available it should be used. It seems undeniable that Bizarre Delusion is a far more appropriate word than belief to describe the thinking of Ham and those who share his delusions. But words also have power, and we should avoid words that convey implications or elicit reactions we would like to avoid. So even if the bizarre thinking of Ham and others like him is in fact delusional by definition, what value is there in labeling it as such? Doesn’t that just necessarily alienate those you would like to bring around to a less delusional way of thinking?

Even considering those possible undesirable side-effects, the word belief is neither accurate nor helpful in describing these delusions. It is not merely polite and non-confrontational but it actively helps enable these delusions. It suggests that such delusional thinking is harmless and even reasonable and acceptable when sheltered under the protective umbrella of other more rational beliefs. But delusions are seldom harmless and never reasonable or acceptable. Calling this kind of delusional thinking “belief” gives it more legitimacy than it deserves. If we were to consistently refer to this kind of thinking as delusions rather than as beliefs, we would more accurately communicate the true nature and real-world implications of these tangibly harmful assertions.

Certainly using the word delusion instead of belief would elicit a much more visceral response by opponents and allies alike, but I for one would welcome that reaction. I say call a delusion a delusion and stand by the implicit assertion that such delusional thinking goes way beyond mere belief and that it is irrational, unacceptable, and harmful. Calling a delusion a delusion may be just the hit of reality that these deluded people need, or at least those influenced by them need, to honestly reconsider the soundness of their reasoning. At the very least, it may give some people, politicians in particular, some hesitation in associating themselves with these delusional ideas.

So the next time someone espouses delusionary thinking, consider calling it out (nicely) as delusion. Instead of responding with the customary “I respect your beliefs but I don’t share them,” you might say something more provocative like “sorry but I can’t give any credence to such delusions.” If the other party questions how you dare characterize their sincere, heartfelt belief as a delusion, you should be able to give them a very clear and compelling justification for your use of that word. Or just refer them to Wikipedia.

But do not overuse it. Although one could arguably call any belief in god delusional, to do so would only dilute its effectiveness. There is a wide grey spectrum between belief and delusion. Reserve the label of delusional to those like Ken Ham who are clearly at the delusional end of the spectrum.

Here is an extra credit homework question for you. If Ken Ham has clearly slipped from belief into delusion, how far has he slid down the slope from delusion to insanity?

Religion and Torture

Recently we Americans have been forced to confront real questions arising from our use of torture. Do we rationalize its use in certain circumstances but not others? Even ignoring the question of whether it actually works, does the end ever really justify the means? Is torture acceptable when our government is responsible but unacceptable when conducted by some foreign entity? Do we outright deny the validity of the Geneva Conventions or do we merely deny that what we do is technically torture? Do we view it as a necessary evil to protect our lives and freedoms?

Or do we condemn torture categorically regardless of any rationale? Do we support the prosecution of those who engage in torture regardless of their position in our government or even within our own party?

It turns out that our views on religion are a strong indicator of how we are likely to answer these important questions.

Religion has long walked hand in hand with violence, war, and torture; neither leading, neither following, but each symbiotically sustaining the other. Most of us are quick to draw an unholy relationship between radical Islam and a culture of war and torture. But we are extremely reluctant to acknowledge that a majority of Christians are also willing to embrace violence and even torture. The marriage of guns and Bible has been a long and horrific union, but the Christian embrace of torture goes back to the Inquisitions and far beyond that to the Old Testament.

ReligionAndTorture

And this tendency still persists. That is not merely a biased, anecdotal assessment based on long-abandoned barbarisms of the distant past, or even more recent cultural memories of racial atrocities perpetrated by Christian zealots during the last century. Religious rationalizations of and even engagement in violence and torture is still alive and well today. Certainly, many Christians and Muslims alike denounce violence and torture in word and deed, but amongst Christians at least, those who take a stand against torture are a statistical minority.

The Christian willingness, and even eagerness, to embrace the inhumanity of man towards man is exposed and quantified by the findings of current and credible polling studies. According to a recent Pew survey, people who attend church at least once a week are more likely to say that torture is often or sometimes justifiable. Christians in fact are often measurably ahead of the rest of the country when it comes to waging war or condoning brutality and violence. Indeed, Evangelicals supported President Bush and his fabricated Iraq war more strongly than most any other demographic.

And the Pew poll is hardly the only one confirming that this Christian embrace of violence extends to torture. A recent Washington Post/ABC News poll found that while 59% of Americans believe that the CIA treatment of suspected terrorists while held in detention was justified, the level of approval was much higher among Christians. That poll found that while 72% of non-religious people believe that the CIA treatment of detainees amounted to torture, only 39% of Evangelicals agree with that assessment. By all measures, Christians are more likely to condone torture than non-religious folk.

When the same poll asked whether the CIA “treatment” was justified, approval for this activity (whether or not you call it torture) was dramatically higher amongst all religious demographics than non-religious ones. Conversely, disapproval was far higher amongst non-religious respondents than it was for any religious demographic.

Demographic
Evangelicals
Protestants
Catholics
Non-religious
Approve
69%
75%
66%
41%
Disapprove
28%
22%
23%
53%



As is evident in these results, non-religious Americans are far more likely to view this treatment as torture and likewise to disapprove of its use than any Christian demographic. These findings directly dispute the raison d’être of religion, which is the claim that it imparts superior moral and ethical principles and that a lack of a religious foundation results in less developed moral reasoning.

We atheists and other non-religious groups clearly hold the moral high-ground on torture as well as on a wide range of critical moral and ethical issues. But we need to do far better in translating our deeply held humanist convictions into tangible actions that make the world a more humane place in which to live, starting with abolishing torture in our own country – even with regard to enemy combatants. We need to not only hold the high ground here, but build a great beacon of light upon it and shine it upon the world. We need to speak out and even march at every opportunity against violence, war, and torture and draw clear and unmistakable lines between where we stand on these issues, and the culture of violence and torture that many in the religious community would like perpetuate and even expand.

You can explore this topic further by starting with this post by Sarah Posner.