Religious privilege writ large

When the Pope decried the “marginalization” of Christianity in Westminster Hall in England, I commented that this persecution complex that Christians have is simply based on their perspective; not a reflection of reality at all. Relativity teaches us that if you assume your frame of reference is fixed, it can appear as though you are moving toward something when in fact that thing is moving toward you – more specifically since Christianity sits high atop the heap (and has for a long time), the fact that it is moving toward the middle looks, to Christians, like they are being marginalized. It’s a phenomenon known in statistics as regression to the mean.

However, in sociology circles this phenomenon is known as privilege. This should not be confused with having privileges in the sense of freedoms to do stuff like leave your desk at work or the privilege of addressing an audience when giving an amazing speech. Privilege is what happens when you or your group have an undeserved level of power based not on your actual merits, but for historical reasons. There’s a lot of talk in anti-racist circles about white privilege – white people are at the top of the heap internationally because of the technological dominance of Europe in the colonial era, and since then have enjoyed a false assumed superiority over all other groups. In feminist circles, it is male privilege that is discussed – for reasons that I am not educated enough to speak on, men have dominated (and oppressed) women and have enjoyed a false assumed superiority over women.

One of the manifestations of privilege is the fact that the group in question is completely unaware that they enjoy it. Because these groups have built a system for themselves (through the selective interpretation of history, through in-group legislation, through behind-the-scenes social programs) that empowers its members from the moment of their birth. While you were reading that last sentence, you weren’t aware of the feeling of your pants/skirt against your legs; you weren’t aware of the background hum of fluorescent lights; you weren’t aware of the sound of your own breathing – when it’s there all the time, you don’t notice it’s there. Of course now that I’ve reminded you of these things, you may suddenly be aware of them. The other side of privilege is that those who have it are free to deny that it exists, and instead claim that those in the non-privileged groups are trying to rob the privileged of things that they deserve.

As an anti-racist and feminist, it’s no stretch for the anti-theist in me to see the exact same phenomenon happening in religious groups:

In her affidavit, a 24-year-old woman from the fundamentalist Mormon enclave of Bountiful says attending Cranbrook’s College of the Rockies was “going into what I see as a wild and unstable world. Out there people were behaving in ways that are not in accord with my beliefs — fighting, impatient, yelling, dating and breaking up, drinking, using foul language.”

In another affidavit, a woman identified as Witness No. 2 complains that Revenue Canada has cut back child-tax benefits to some plural wives. It says they are living common-law and must claim the father of the child’s income, regardless of whether others are already claiming it. “This has been a real hardship,” she says.

It has all the hallmarks of privilege: other people’s behaviour is not in accordance with my beliefs, therefore I am persecuted; the tax code doesn’t make exemptions for my religion, therefore I am persecuted; I am not free to live outside the laws of the country I live in, therefore I am persecuted. These are people who don’t understand what persecution looks like. Persecution is what happens when you are not given rights that other people have based on your group affiliation. Persecution is what happens when you are repeatedly told that the way you are born makes you somehow deficient or unworthy. Persecution is what happens when you must work twice as hard to achieve half as much as someone else because of superficial qualities that are completely unrelated to your job.

Privilege is what allows you to ignore all of those things and cry ‘victim’ when you are told that you can no longer behave outside the law based on your entirely-voluntary beliefs.

Before someone starts a mindless rebuttal of this point, saying that I’m describing the “homosexualist agenda” or “Islamification” or something else stupid, re-read the paragraph:

Persecution is what happens when you are not given rights that other people have based on your group affiliation. Persecution is what happens when you are repeatedly told that the way you are born makes you somehow deficient or unworthy. Persecution is what happens when you must work twice as hard to achieve half as much as someone else because of superficial qualities that are completely unrelated to your job.

If you still think you have a point, congratulations – you’ve got privilege!

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The problem of morality

There’s a popular recurring question that often comes up in discussions with religious people who wish to challenge atheists: namely, why should be be moral if there is no god? If atheists don’t believe that there is a judge that overlooks the world, why bother doing good things? After all, there are no eternal consequences to our actions, what could possibly be the atheist’s motivation to either do good things or refrain from evil things?

My issue with this question is that on its own, it seems like an interesting line of discussion – what makes us be moral? If I abandon my beliefs, what would motivate me to continue to do good things? Is there another source of human morality? However, it is rarely asked in this spirit. Usually, it comes in a more snarky form – “if you don’t believe in God, why don’t you go rape and murder babies?”

The usual response is that if the only thing holding you back from raping and murdering babies is your belief in God, you should probably be under psychiatric evaluation. This response, while sufficiently dismissive of a stupid question, is not really an answer to what would be a reasonable criticism if not for the invocation of infant rape. If I, as an atheist, don’t believe that someone is keeping an omniscient record of all my misdeeds, what prevents me from engaging in minor (or major) transgressions when I am reasonably certain I can get away with it? Why, for example, would I turn in a wallet I find on the ground to the police instead of just stealing it? Why not lie to a woman at the bar in order to convince her to sleep with me? Why contribute to charity or volunteer in the community if there is no reward for my good deeds later?

Evolutionary biologists speak of genetic sources for altruism, pointing to analogues in the animal kingdom in which non-human animals show group cohesion and empathy. They lay out a reasonable pathway by which genes for altruism might prevail over genes for selfishness at the expense of others, through a process of natural selection. Philosophers point to Kant, Hume, Rawls, and other secular ethical writers as providing a basis upon which a general non-religious moral code can theoretically be built. Assuming that maximum human happiness is the point of any worthwhile moral code (and yes, this is an assumption, but what else would be better?), then a reasonable and increasingly evidence-based system can be derived from philosophy. Legal authorities point to the evolving code of law as a way of incentivizing good behaviour and punishing bad behaviour. Psychologists note that ethical instruction often leads to ethical behaviour below the level of conscious awareness –  we “naturally” act morally because we’ve been taught to do so.

Suffice it to say, there are a variety of ways to answer the question of why someone would be moral without belief in God. Any one of these on its own would be a sufficient rejoinder, and having them all operate in parallel is certainly reassuring to someone who is particularly interested in the question. However, the question embeds a certain assumption that often goes unquestioned – does belief in God make people behave better? After all, the implication of the poverty of morality in the godless is that there is in fact a moral code inherent in belief.

I’ve had religious instruction, which includes learning a list of things that are right and wrong. This should not be confused with legitimate ethical or moral instruction, which I didn’t receive until late high school. I was, for example, taught that extramarital sex is wrong, as are masturbation and homosexuality – pretty much anything that isn’t face-to-face sex with the lights off with my wife is morally wrong. I was taught that abortion is morally equivalent to murder. I was taught that faithfulness was a virtue. Now I was also taught a lot of things that I still agree with – murder is wrong; charity is good; forgiveness, justice and prudence are high ideals. However, with all of these things, I was told that the reason they were good is because they had been rubber-stamped by Yahweh. I should perhaps note that I was not taught that condoms or homosexuality were wrong in school – those things came from Rome but I felt perfectly justified in ignoring any Papal edicts that were bat-shit insane.

It would be, as I said, many years before I learned the processes by which I could evaluate why I believed in the things I did. I had of course by this time rejected the idea of Biblical truth – the story of Onan says it’s wrong to masturbate but it’s okay to fuck your niece as long as you think she’s a prostitute. It was abundantly clear to me that there may be some morality in the Bible, but it is definitely not the source of that morality. I would later learn that much of what we call “Christian Ethics” were actually written by Greek philosophers and later adopted by the church.

Of course all of this is somewhat inconsequential to the central question of whether belief in god is accompanied by better behaviour. Does the idea of an omniscient god really motivate people to refrain from evil actions? Does the promise of eternal reward really motivate people to do good deeds? The answer to the first question seems to be ‘no’, or at least ‘not necessarily’. Anecdotally, we know that religious people are responsible for some of the greatest atrocities throughout history (far from atheists, it is the priests who are the baby rapers). In fact, the more one adheres to religious doctrine, the crazier she/he becomes and the more likely she/he is to commit (what she/he thinks is justified) violent acts. Although there is a clear path from religious belief to violence, these are anecdotes only.

CLS reviewed a Pew Forum survey on religion and found that those United States that had the greatest level of religiosity had poorer performances in self-restraint and morality toward others than those state with lower levels of belief. There is most certainly a chicken/egg problem in this analysis, but it does sufficiently demonstrate that there is no reliable correlation between level of religious belief and morality, at least for the population at large. If people do in fact believe that there is a god watching them, it doesn’t seem to affect their behaviour in a meaningful way. I’m sure if this blog were more popular I’d have trolls inundating me with stories about how Jesus saved their crack-addict cousin’s life, or how Allah saved them from prison, or what-have-you. I am as uninterested in anecdotes that refute my point as I am in those that support my point.

How about the second question? Does religious belief make people more charitable in anticipation of a future reward? A study of European countries and their willingness to donate to poorer countries seems to suggest that those with more closely held religious beliefs do in fact donate more money than those who are less religious. The findings are incredibly nebulous and hard to interpret, but it seems from the general findings that while it varies from country to country, religious people are more charitable than the non-religious.

This is in no way disconcerting to me – as I suggested above there is a relationship between instruction and behaviour. If you are constantly entrained to give money to the poor, and your social environment is structured such that there is strong normative pressure to do so, it is unsurprising that you will comply. A study I’d like to see is to take people with similar levels of religiosity, show them identical videos of starving children, have one video narrated in a secular fashion and the other in a religious fashion and see if there is a difference in pledged funds.

At any rate, there are a variety of reasons why an atheist would choose to be moral, not the least of which is the fact that moral actions often benefit the giver as well as the receiver, whether that is in the form of feeling good about yourself, or in the form of making a contribution to society. There is no reason why an atheist would be less moral than a religious person, and despite all their vitriolic assertions to the contrary, it is easier to justify abhorrent cruelty from a religious standpoint than it is from an atheist one. The so-called “problem” of morality is only a problem if you assume that YahwAlladdha is the author of all goodness in the universe, completely contrary to any evidence that can be found either in scripture (aside from all of the passages just asserting it – look at His actions) or in observations of the world. Human beings have to struggle every day to be good, and leaning on the broken crutch of religion doesn’t seem to help any.

TL/DR: Believers accuse atheists of having no basis for morality. This accusation is unfounded – biology, philosophy, law and psychology all provide explanations why people would be good without belief. There does not seem to be a strong relationship between religiosity and morality, except insofar that being instructed to do something that your peers are all doing might motivate you to perform some specific behaviours.

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Movie Friday: Race, The Power of an Illusion

Is race biological? Well… kind of. The external physical traits that we call race are biological, but it doesn’t go much deeper than that.

This is a really cool PBS series that someone on reddit brought to my attention. It’s Friday, so it’s a movie, but you can still learn something. I learned a bunch of stuff watching this.

Part 2

Part 3

Part 4

Part 5

Part 6

This is one of the reasons I like science. It has the power to allow people (in this case, high-school kids) to work through, challenge, and debunk “traditional” ideas that have no merit. It’s also why I think skeptics are so well-suited to this kind of discussion – we’re happy to follow an idea only so far as there is evidence for it. When it comes to race, there just isn’t sufficient evidence to support the stark differences we see in the population; we have to look at alternative explanations.

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The joy of the godless (parte the seconde)

Last week I began a lengthy response to a commenter who accused me of having a dishonest brand of atheism because I am not a nihilist. Despite the fact that the accusation is wrong almost to the point of banality, I found thinking about it yielded some interesting fruit that I’d like to share with you.

When we last left our hero, he was in the throes of deep, soul-penetrating and unremitting existential angst, brought about by holding a cognitive dissonance closely to his chest. I could not seem to reconcile the facts of the world to the articles of my faith, a faith which warped and mutated wildly as I struggled valiantly to find books or movies or plays or songs to prop up the rapidly crumbling scaffolding of my belief in God.

Giving up my faith outright wasn’t an option for me. I was not lured by a siren song of atheism – there was no appeal to pretensions of godhood. To be completely honest, I didn’t know the first thing about the atheist or skeptic movement. I had no idea there was an entire community of people who had faced down the same demons I had. In my youthful arrogance I imagined myself uniquely plagued by questions of faith – those who believed were simplistic and naive, whereas those who disbelieved had never really believed in the first place.

After many years of failing to find spiritual satisfaction in any type of religious belief (I briefly toyed with the idea of converting to Judaism or going to an evangelical church, but quickly realized that I would only be trying to drown the doubts with noise rather than addressing the issue), I took a different tack. I remember vividly sitting in church in Toronto with my parents on Christmas Day, being berated by a priest for not being faithful enough – not me personally, but the handful of people who got up early on Christmas morning to go to church. I remember thinking “if there’s a God out there, this asshole definitely doesn’t speak for him.”

All of a sudden, the voices of doubt immediately quieted. The reason why there were no answers in religion or the Bible is because they are products of humankind! Of course we couldn’t know anything about the nature of God by looking at things that human hands had crafted – we could only learn about humans that way. This happy thought comforted me for a few seconds, until I thought about its implications. If we don’t know anything about God, if God is fundamentally unknowable, then all attempts to placate Him or curry His favour are a shocking waste of time and perfectly good treasure (yarr). Since God is, to all appearances, completely unmoved by prayers or other attempts to bribe Him, we should stop trying those methods – they just don’t work.

In a flash I realized that the existence of God was a completely unimportant question. If He does exist, then he’s clearly uninterested in helping anyone or making life tolerable, in which case worship is a foolish endeavour. If He doesn’t exist, then worship is equally meaningless. Spending years of my life wrestling with the question had been, sadly, a waste of those years and the emotional resources consumed in the attempt.

I felt a bit like Dorothy pulling back the curtain of the Great and Powerful Oz. But instead of finding a man who would guiltily admit to perpetrating the hoax, I instead found the man had recently fled. Some people looked at the absence of someone behind the curtain as evidence that Oz is real, but the existence of machinery that moves the head, the microphone that made the head speak, and the lingering odor of pipe smoke (suggesting that someone was recently behind that curtain) was sufficient evidence for me to become an a-Oz-ist.

Of course, this happened in church, sitting next to my parents. I didn’t bother sharing this insight with them. While I might spout off some rhetoric about being respectful of their right to believe what they want, my primary concern was that I might get browbeat back into the faith camp and lose the threads of what seemed like a very promising resolution to my problem. I wasn’t ready yet to defend the position, having arrived at it so recently. However, it was then that I was ready to start exploring the issue.

What you’re reading here isn’t the product of that exploration so much as it is a window of insight into the ongoing process. I’ve honestly and earnestly explored the multitude of so-called “reasons” why YahwAlladdha exists, and found them to be completely lacking in merit. They’re inevitably some combination of arguments from ignorance, garnished with varying degrees of linguistic sophistry. My reaction to these now is similar to when I was young and realized that I was a head taller than the school bully – all of a sudden the thing I had been so worried about seemed so petty and unimpressive that I was disgusted with myself for fearing it in the first place.

This is why I am so impatient with the faithful – not because I think they are stupid per se, but because they have compartmentalized their minds and refused to address the irrationality at the core of belief in God. The only honest form of belief I have found is that of Katie Kish, who says that she recognizes that it doesn’t make any sense, but she likes how it makes her feel – while this stance annoys me, that’s really my problem and not hers.

To return momentarily to the assertion, or rather accusation, that my atheism is dishonestly come by, or that atheists can only be happy if they delude themselves into believing themselves to be gods, it is (hopefully) abundantly evident from the above story that there is no merit to this view. It is a silly, spurious lie borne by a combination of ignorance and ready acceptance of propaganda. I am finally, after years of struggle, able to live a fulfilling and happy life without having to lie to myself, or hold beliefs that are contradicted by evidence in multitude. My mind can rest easy in moments of quiet reflection, no longer plagued by the need to find some kind of explanation of my place in the universe. I can develop personal moral positions and defend them without having to rely on faith-based beliefs that I do not really believe in.

Far from making me a nihilist, my divestiture of God was the most honest and liberating thing I’ve ever done.

TL/DR: After being haunted for years with the contradictions inherent in religious faith, I finally figured out that the question of the existence of God was meaningless either way. At that point I was ready to explore the issue without guilt, eventually granting me freedom from the question at all. Nihilism is far from the only or ‘most honest’ reaction to atheism.

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Movie Friday: Spooooooky ghoooooosts!

Because it’s almost Hallowe’en, I thought I’d take a bit of a side-trip from my usual topics and talk about some good old-fashioned non-religious superstitious nonsense.

Yep, I’m talking about ghosts:

Part 2/6
Part 3/6
Part 4/6
Part 5/6
Part 6/6

Many of you probably don’t know Derren Brown. I say this because up until a couple months ago I’d never heard of him either. Maybe you’ve all heard of him and I’m just a nincompoop. Whatever the story, Derren is a British skeptic who has taken up the mantle of James Randi and who shows how so-called “supernatural” phenomena are actually (and without exception) easily explained as either cons, tricks, or other misinterpretation of natural phenomena. In this particular episode, he’s following around self-proclaimed “ghost busters” who claim to be able to detect and communicate with dead people.

Of course, the idea of ghosts presupposes that there is a soul that is distinct from the body, that this soul can take on semi-corporeal form after the body dies, and that this semi-corporeal form sticks around to move around pots and pans and fuck with recording devices. Throw some religious mumbo-jumbo into the mix and you’ve got a party. The “exorcist” priest in part 3 spells it right out:

“Sometimes he has people who can really do with a good psychiatrist; and then he’s got the people who have got the explainable happening inside their homes, and that’s when he calls me.”

Yep, when something happens that you can’t explain, don’t bother looking for evidence. Call a priest! He’ll give you all the “explanations” you could ever want. Pretty weird how Christian people are always possessed by Christian demons. Just once I want to see a Muslim demon, or a voodoo demon, or even a deist secular humanist demon. Oddly though, they all seem to be susceptible to prayers from the belief system of the “possessed” person. Also kind of weird that God just sits on his ass and doesn’t do anything to help the “possessed” until some chubby guy with a dubious relic and a bunch of rituals comes into the picture, then all of a sudden he’s your best pal, driving out all the demons.

The larger point to be drawn here is the same one I brought up yesterday, which is that when we let our imaginations run wild, and use arguments from ignorance to explain real-life phenomena we don’t fully understand, we end up believing absolutely absurd shit, like ghosts. Of course when we throw religion into the mix, we get people believing in ghosts and demons and evil spirits. It’s really not that challenging to explain, as long as we’re willing to set aside kid’s stories and look for evidence.

None of the people in these videos are particularly stupid, I’m sure, at least not relatively to the general population. However, when we adopt an attitude of “well maybe it’s true” rather than “well maybe it’s false”, we end up giving license to the most ridiculous ideas our brains can come up with. It is for this reason that it’s a good idea to be skeptical.

Then again, if we’re too skeptical, we might miss out on meeting Gozer:

Happy Hallowe’en!

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Jason Thibeault, reblogged for truth

If you’re not on my side about this morning’s post (and that’s totally fine – Brent didn’t particularly appreciate it either), and think that my handful of naughty words inhibited your ability to see my argument, I offer you a much cleaner (and therefore more correct, by Brent’s standards) version of my position, courtesy of Mr. Jason Thibeault:

This is pretty much exactly what I was upset about — the fact that people will always disagree with our positions, and we will be called strident firebrands no matter how sugar-coated we make our writings. The very fact that we’re mostly certain there’s no deity is enough of an affront to people who are not only certain of a deity, but a specific one, that we will be viewed as strident whether we’re actually being so or not.

Dawkins, Hitchens, Myers, et al, consider their words very carefully. I do too, in fact. Even when I’m extraordinarily frustrated with being told I’m incapable of morality or as bad as Hitler, I take great pains to consider every retort before posting. And when it comes down to it, there are people that are ACTUALLY strident and ACTUALLY offensive on the other side of the argument, who hardly consider their words before spewing them, and nobody’s ever pointing at them and saying they’re dragging down the discourse.

The tone debate is problematic specifically because you’re asking someone to do what they’re doing differently. Instead, you should be doing what you’re doing the way you feel is proper and correct, and let the other units on the field do their thing. By sniping at people on the same side as you, you’re actually stirring back up the whole debate about whose tone is worth being presented as the public face of atheism and whose is not — you’re the one with the gun, shooting the foot of the guy next to you.

One thing you’ll never hear from Myers is that Chris Mooney should stop presenting his arguments the way he does, except as where they concern him directly. What you argue, concerns me directly. I do not feel I have ever been unreasonable in any of my argumentation, despite being branded by theists as strident, sarcastic and unreasonable in previous debates. I have been accused of such, for the mere sin of not being uncertain and not submitting to wishy-washy illogic. I am painted with the broad brush of the attack by theists on atheists in general, and by attempting to “call for civility”, you are throwing the rest of us under the bus and saying to the opponents in this debate, “look guys, I’m much more reasonable than them!”

I have absolutely no intention of asking someone else of changing their own tone. The only thing I ask of you, is to please target elsewhere. You’re hitting your own side, by feeding the argument that all atheists are abrasive. I don’t particularly like that fact, especially where I suspect you may not be aware that this is mostly trumped up.

Your personal experiences with certain atheists notwithstanding, of course. They balance out the fire-and-brimstone-breathers, in my estimation. And anecdotal evidence is not evidence at all.

Personal highlights for me:

  • “you’re the one with the gun, shooting the foot of the guy next to you”
  • “I do not feel I have ever been unreasonable in any of my argumentation, despite being branded by theists as strident, sarcastic and unreasonable in previous debates. I have been accused of such, for the mere sin of not being uncertain and not submitting to wishy-washy illogic.”
  • “You’re hitting your own side, by feeding the argument that all atheists are abrasive. I don’t particularly like that fact, especially where I suspect you may not be aware that this is mostly trumped up.”

If you buy into a fraudulent argument created by your opponents, you’ll spend all your time fighting a lie rather than actually dealing with your issues. Thanks Mr. Thibeault.

Why are atheists so ANGRY?

Despite the fact that it is against the rules, I have cross-posted this piece on Canadian Atheist.

Most of you are probably unaware that I occasionally contribute to the group blog Canadian Atheist. This is a site with contributors from all around the country, discussing various activities and issues within the atheist community, with particular relevance to Canada. The authors, myself among them, are all young people from various walks of life (although predominantly students). The discussions are usually interesting, but most of the time I end up bashing my head against my keyboard and screaming. As I’ve often said I have no problem with people disagreeing with my positions – I am happy to admit that I don’t know everything and am overjoyed when someone approaches me with a cogent, well-reasoned refutation of a position I hold. I am married to exactly none of my ideas, except insofar as nobody likes to be told that they’re wrong.

The thing that frustrates me is when the opposing position is completely brainless:

I know this is going to sound like a bit of a rant, but an idea just occurred to me. I’ve noticed that atheists, quite frequently, have sour dispositions. They’re often stand-offish, critical, and unfriendly. I notice they are also quite frequently socially awkward, but that’s a different issue to tackle.

Crap. Crap crap crappity crap crap.

We need to work on our image. I’m not sure where to start, but perhaps approaching the problem from the ground up is a nice way to start tackling the issue. What I would suggest is for atheists everywhere to be a little more friendly to not only one another, but also to others outside their atheist circle of friends.

Depressingly crappy craptacular crap.

The point is that the great atheist leaders that many atheists regard so highly are often viewed by outsiders as extreme, unreasonable, and ridiculous. Even those who agree with our cause often feel this way. Which means that if we’re trying to get the public on-board with our ideas and opinions, we’re failing.

Unadulterated, pure, unprocessed, certified organic CRAP.

All of this crap, brought to you in this particular case by fellow CA author Brent Kelly, is in reference to an argument that I’ve talked about a few times, the virtue of confrontational atheism. My position, boiled down, is that there absolutely must be people who are not afraid to stand up and make their opinions clear, regardless of if those in the majority get their feelings hurt in the process. Some things are more important than feelings, and I would offer human rights and the future of our society among those things.

But the issue at stake here (in this steaming pile of crap) is not simply whether or not “firebrands” are right or wrong, it’s the complete lie that is painted about atheists. There’s this ridiculous caricature that has been cultivated by believers that atheists are these angry, bitter, misfits who rail against religion and foam at the mouth whenever anyone has the temerity to say “bless you” when someone sneezes. Before I knew anything about Richard Dawkins, for example, I knew that he was a smug, arrogant prick with a bug up his ass about God. Of course, once I actually bothered to read any of his stuff and watch him in debate, I found out that he was a nebbish British biology professor with a soft spot for literature.

It’s a lie. It’s all of it a lie. Atheists absolutely do not have sour dispositions, any more than the rest of the population. We are not stand-offish or unfriendly in the least. Saying that we are critical is a fair charge, since criticism is part and parcel with skepticism, and the two camps share close ties. As far as being socially awkward goes… Brent, I say this with great affection, but go fuck yourself sideways with a rusty spike. At this point, you’ve completely abandoned any kind of critical thinking and have just wholeheartedly embraced the same kind of ridiculous stereotyping that is enjoyed by anti-gay bigots and racists.

I know this is going to sound like a bit of a rant, but an idea just occurred to me. I’ve noticed that blacks, quite frequently, have lazy dispositions. They’re often stupid, apathetic, and superstitious. I notice they are also quite frequently criminals, but that’s a different issue to tackle.

I know this is going to sound like a bit of a rant, but an idea just occurred to me. I’ve noticed that gay men, quite frequently, have effeminate dispositions. They’re often hyper-sexualized, promiscuous, and over-the-top. I notice they are also quite frequently HIV positive, but that’s a different issue to tackle.

This is the level of criticism we’re dealing with here. The kind of criticism that is happy to abandon any reasoned investigation into why black people are imprisoned at higher rates than whites, or why gay men have higher rates of HIV, and instead chalk it up to some kind of dispositional issue. It then becomes the job of the stereotyped group to fix the problem:

And be open to their ideas too, you might even learn something. Do whatever, just don’t get into a shouting match and reinforce the stereotype that atheists are argumentative, unfriendly, and annoying.

Cee Are Eh Pee – CRAP.

The completely false picture of atheists, or blacks, or gay people, or communists, or secularists, liberals, immigrants, etc. etc. etc. is one that is always based on an intentional mischaracterization of that group, from a position of privilege enjoyed by the majority group. Whenever someone disagrees with the majority position, if the argument can’t be defeated on its own merits, the next step is to demonize the minority group based on stereotypes – “It seems to me that many of group X is like this…” Since the majority have never come in contact with a member of the minority, they’re happy to buy into the idea that these people fit the stereotype. The lie then makes its way into the public conscience, becoming more and more popular, until members of the minority can’t even speak up on their issues without someone tagging them with completely false attributions. The member of the minority group then has to spend her/his time fighting against a lie rather than dealing with the real issues.

The most frustrating part of all of this is when it comes from within the minority group itself. When we’re not fighting against bigotry coming from those who oppose us, but from those who are supposed to be our allies – happy to throw us under the bus in the name of appeasing the completely fraudulent stereotype of members of the majority who just want to be left alone.

Utter, elemental, pure mountain springs of crap.

TL/DR: Atheists are angry because people keep spreading lies about us. It is a stereotype with no basis in fact. I have no patience for other atheists who tell us that it’s our fault that we’re stereotyped by liars.

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Brent posted a response to this rebuttal later that day. As I predicted, it’s nothing more than a butthurt whine that being upset about being slandered is “proof” that the stereotype is true, coupled with goalpost shifting – “I was just saying we should explore whether it’s true or not.” Of course, 1100+ word post was largely ignored because there were some bad words in it. Also, stereotypes must have some truth, otherwise why would people believe them? In between sarcastic comments, Brent tells me that he’s just super busy right now, and therefore can’t respond to any of the multitude of criticisms, or takes a faux-principled stand and says he won’t address any issues that feel like a personal attack. Words cannot express how unimpressed I am.

“I believe that…”: when to ignore someone (pt. 2)

A couple of weeks ago, I talked about a couple of catch-phrases that immediately raise flags in my mind and allow me to ignore the rest of the argument. A line of reasoning that is based on any logical fallacy reminds me of one of my favourite Bible passages (yes, I have favourite Bible passages):

(Matthew 7:26-27) And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

Of course, in the above passage, Matthew is talking about anyone who doesn’t follow the teachings of Jesus, but the parable is still useful in describing what happens to arguments that are built upon faulty premises. I recall a conversation with my father about the value of theology. His position was that it was a valid field of inquiry, based on logic and reasoning. I told him that when it is based on an assumption that is illogical and lacks evidence – assuming the truth of that which it wishes to prove – it is a masturbatory exercise only.

Such is any argument that starts with the phrase “I believe…”

I find this strategy pops up again and again when talking about religion, but also when talking about pseudoscience, alt-med nuttery, and basically any time you find someone on the left in a debate about anything. When put into a corner, the wheedling cry comes up as the preface to a long series of assertions. Of course, you can’t attack those assertions, because it’s what that person believes. They don’t need proof!

I am reminded of a “debate” I saw between the Australian skeptic atheist who goes by the online alias Thunderf00t and Creationist Bobo-doll Ray Comfort (for those of you who don’t know, this is a Bobo doll). Comfort is a master of typical creationist tactics. First, he unleashes a barrage of terrible arguments that have been refuted a thousand times before (the refutations of which he’s also heard a thousand times before). When the patient skeptic opposite him tries to take one of them on, Comfort backpedals into arguments from incredulity (based on an intentional misunderstanding of science, particularly biology – “do you really think that humans could evolve from frogs?”), which eventually turns into a reducto ad mysteria, where he asks for the answer to a question that nobody has solved:

When the skeptic opponent answers honestly that we, as a species, have not yet discovered the answer to how life started, or what existed before the Big Bang, Comfort then asserts smugly “well I know the answer.” The answer, by the way, is always Jesus.

The problem with a statement like that, aside from its complete and utter vacuousness, is that it’s false. Ray Comfort doesn’t know how the universe began. He has a belief that is based on a particular interpretation of a particular version of history from a particular tribe in a particular region of the world. To know something means to have evidence of that thing’s truth. Ray Comfort doesn’t have any evidence of anything, just his half-baked belief system (I say half-baked because he clearly doesn’t even understand the scriptures he quotes from).

I recall another conversation with my father (he comes up a lot in topics like these, as he has studied theology) wherein I was trying to explain to him that simply believing something does not grant it some kind of legitimacy, and that it was necessary to test beliefs with the scientific method. People are capable of believing a great many things, many of which are untrue. His response was that science isn’t the only way to know something.

I was too stunned to respond. What I should have said is that while science might not be the only way to know something, it was definitely the only way to find out if it was true or not. Theology (the subject we were debating) is built upon the premise that a deity exists, and then uses (and misuses) the rules of formal logic to work out “proofs” of its position. The problem with this kind of internally-valid “reasoning” is that there is no basis for establishing whether the premises are true. For example:

1. X exists
2. If X exists, it has properties of A, B, …, Z
3. Therefore, X has properties of A, B, …, Z

The problem with this argument is that we have no reason to trust the truth of Statement 1. Statement 2 might be entirely reasonable. It may necessarily follow that if God exists then He has the properties of omniscience, omnibenevolence, and omnipotence (it emphatically doesn’t, and the prospects are mutually exclusive, but whatever let’s just pretend), but that is not proof that such a being exists in the first place. It is not sufficient to assume the existence of that which you are trying to prove, however convenient it may be. You have to find a way to demonstrate it through observation – this is the scientific method.

Getting back to the original topic of this discussion, when someone says “I believe that Y is true”, or in Ray Comfort’s case when he simply asserts that he “knows” that Y is true, based on the assumption of the truth of X, they haven’t given the listener any useful information. All they’ve done is state a personal prejudice. Without the ability to point at some body of evidence and say “I draw my conclusion of Y from this collection of facts”, it’s about as useful as saying “Neapolitan ice cream is better than pistachio.” My usual response to such statements is to say “that’s nice that you believe that. So what?”

Needless to say, I don’t have a lot of second dates 😛

Movie Friday: Neil DeGrasse Tyson on UFOs

Neil DeGrasse Tyson is probably my favourite public figure in the sciences. No disrespect to Richard Dawkins, PZ Myers, Bill Nye, Lawrence Krauss, or any of the other multitude of famous scientists out there fighting the good fight for public education in science and skepticism, but I will always carry a torch for Neil. He’s a charismatic, animated, and engaging speaker who is happy to be in the limelight, without being so academic as to turn non-scientists away from the information.

Since I talked about the argument from ignorance earlier this week, I thought I’d share with you Dr. Tyson’s thoughts:

Whoops, wrong video… here it is:

This guy should be teaching science in every classroom in the world. He tears down the mystique about the scientific method and why it works better than the other ways we try to discern truth (divine revelation, hunches, common sense…).

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…and therefore God

I was watching a debate between Christopher Hitchens and four (really 5) Christian theologists the other day. I really like Mr. Hitchens’ writing, but his debate style often leaves much to be desired. Many times he’ll be so enamored about what he thinks the point or the question is that he’ll completely talk past the actual conversation. Watching this video, I saw a number of times when a particularly meaningless argument could easily be smacked down, but was left alone or acquiesced to either due to inattention or diplomacy. To be fair, the number of easily and oft-refuted arguments thrown at him were in such number that he might simply have missed some.

However, at one point during the discussion, Mr. Hitchens is asked if Christian theology adequately explains the problem of evil by explaining that suffering is a necessary component of free will, but that ultimate justice would eventually arrive after death. Mr. Hitchens ably skewered the argument, illustrating that a god who watches immense suffering, has the power to intervene, and does absolutely nothing, cannot possibly be anything other than malevolent and evil. However, another commenter points out, using an argument that Mr. Hitchens had used himself earlier, that just because you don’t like something doesn’t make it untrue. Mr. Hitchens then concedes that the explanation of evil is at least internally consistent, though abhorrent.

Unfortunately, the final speaker at the event seizes upon this admission and claims that there are several arguments that were not addressed that give serious credence to the idea that there is a God, and furthermore that he is Christian:

  1. The argument from contingency (first cause of the universe)
  2. The argument from fine-tuning of the universe (existence is set up perfectly for intelligent life to exist)
  3. The argument from morality (why are people good if there is no God as the author of morality?)
  4. The argument from biological complexity (life is so complex that it could not have happened by naturalistic forces)
  5. The argument from consciousness (the fact that we are self-aware means that there is a God)
  6. The argument from rationality (the rules of logic are impossible to happen naturalistically)
  7. The argument from self-validating experience (we have subjective experience of God, why would we unless He exists?)

The speaker somehow seemed to think that these were compelling arguments that necessitate the existence of YahwAlladdha. He then went on to say that since there were logcial reasons to believe in God, and since Christianity explained the problem of evil, it followed logically that God was Christian.

Every skeptic atheist reading the above list has probably rolled their eyes clear out of their sockets by now. These are incredibly tired (I like the term shop-worn) arguments that have been refuted countless times, yet they keep popping up again and again. I like to imagine that at least some of my readers are either non-skeptic atheists (don’t believe in a god, but haven’t really thought about why), or moderate theists (people who believe in some god, but not the literal truth of the Bible). Apparently these arguments are occasionally strong enough to sway people in these two camps closer to theism. The testimonial of every “converted” atheist I’ve ever read or heard contains at least one of these arguments.

Here’s the problem – none of them necessitate any kind of God. They’re all just appeals to a common form of fallacious reasoning, the argument from ignorance. Basically, the argument from ignorance operates as follows:

A. X event occurs
B. I cannot explain X, or; nobody knows how X happens
C. Therefore, Y is the cause

The problem, of course, is the step between B and C – it does not logically follow that Y must be the cause. Sure, Y might explain (in a limited sense of the word) how X happens, but so does any other number of things. For example, I might not know how Aspirin works to dull pain, and a cartoonish idea of Aspirin molecules being little soldiers that march around my bloodstream and fight my hangover might “explain” my miraculous recovery, but it’s completely untrue.

Similarly, the above 7 arguments are appeals to that exact same illogic:

  1. The universe was created by the Big Bang; We don’t know what happened before that; Therefore, God
  2. Intelligent life exists; The existence of intelligent life seems very improbable; Therefore, God
  3. People have an innate moral sense; It is possible that there is an evolutionary advantage to being immoral; Therefore, God
  4. People are self-aware; It strains credulity that this could happen by simple materialistic processes; Therefore, God
  5. Things in the body are really complicated; It seems too complicated to have happened through evolution; Therefore, God
  6. Logic exists and seems to work to describe the world; It strains credulity that there should be rules to govern the universe; Therefore, God
  7. Some people feel like there is a God; …; Therefore, God (I really don’t get this last one)

When it’s spelled out like this, it’s pretty obvious that these arguments are far from compelling. They’re the whine of a frightened child who refuses to deal with reality, preferring instead to hold onto the fantasies he has created for himself. The mature, adult thing to do is admit “I don’t know,” and then go out and look for real answers. It is simply not convincing or sufficient to say “nobody knows the answer, therefore this is the answer.” And despite how much you might believe it to be true, it doesn’t obligate the rest of the world to adhere to your refusal to address the answers head-on.

However, even if it were true that these arguments somehow demonstrated that some kind of God exists, it doesn’t matter at all. There’s an additional step that is missing from the Christian argument. Maybe you already caught it.

A. God exists
B. Therefore, Christianity

There is an argument being made here that the existence of some kind of creative force means that Christianity is true. Even if we were generous and bundled all the Abrahamic religions together and said that Judaism, Islam and Christianity are the same thing, it gets us no further to a coherent argument. The Bible/Qu’ran make very specific claims about the nature and characteristics of Yahweh/Allah, not a single one of which is either borne out by evidence, or follow from the above arguments. In no way must a god that started the Big Bang and authored the rules of physics and logic be opposed to blasphemy, or require rest on the Sabbath, or care about how you honour your parents. It’s a complete non-sequitur to insist that the complexity of the universe lends particular credence to your back-filled, post-hoc rationalization of what you’d like God to be (not even touching on the fact that if you ask 100 different people to describe God, you’ll get 200 different answers).

Sadly, perhaps because he was innundated by a wave of illogical assertions and fallacies, or perhaps distracted with concern over his increasingly-bad cough (which turned out to be esophagoeal cancer), Christopher Hitchens didn’t bother to point out the central glaring flaw in the argument. These are not isolated arguments that are specific to this particular debate either – they are common canards that turn up again and again in any discussion of the “evidence” for the existence of God. Pointing out this flaw is not merely a nit-pick against these men, but a major hole in the argument for belief in a deity of any kind. Any rational discussion of theology (a contradiction in terms, I know) must somehow address this issue. Preferably without saying “you need to have faith to see it” (perhaps a discussion for another post).

TL/DR: The so-called “compelling” arguments for the existence of God are merely different incarnations of the fallacy of the argument from ignorance. Even if they did somehow show that God must exist, they don’t say anything about His characteristics.

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