(For previous posts in this series, see here.)

When all else fails, religious people sometimes resort to utilitarian arguments in favor of god, such as that some people would act worse if they did not believe in a god who would punish them for doing bad things. Other alleged benefits of ‘good’ religion are that it helps people cope with the stresses of life and deal with the fear of death, that it encourages people to do good acts, and to summon up courage in the face of adversity.
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(For previous posts in this series, see here.)

One major problem with religion is that it tends to dull the moral sensibilities of otherwise decent people, causing them to justify acts by ‘their’ people that they would unhesitatingly condemn if done by anyone else. The process starts in childhood. Take for example the study of Israeli children done by George Tamarin. When told the Biblical story of how Joshua and the Israelites ruthlessly massacred every living thing (men, women, young, old, animals) in a battle against their enemies, the children justified this atrocity using appallingly racist reasoning. When the same story was modified to make the perpetrator of the outrages be an obscure ancient Chinese warlord, the children responded the way that one would hope they would do, saying that the massacre was wrong.

As Richard Dawkins (The God Delusion, p. 255) says:

[W]hen their loyalty to Judaism was removed from the calculation, the majority of the children agreed with the moral judgments that most modern humans would share. Joshua’s action was a deed of barbaric genocide. But it all looks different from a religious point of view. And the difference starts early in life. It was religion that made the difference between children condemning genocide and condoning it.

Another example can be seen in the PBS Frontline documentary on the Mormons, available online. Episode #9 deals with the 1857 massacre by Mormons of 120 men, women and children from Arkansas who were passing through Mormon territory in southern Utah, at a place called Mountain Meadows, on their way to California.

Judith Freeman (who is a descendent of the Mormons) says that she is sympathetic to the 75 Mormon men who committed the massacre. “I think I became more sympathetic to their plight because of this idea, this Mormon principle of perfect obedience. These men were ordered to appear at Mountain Meadows, so in a way they were victims of their own devotion and obedience.”

This highlights perfectly the danger of religion. It causes people to sympathize with and even excuse appalling actions simply because the people who committ them sincerely believe they are doing god’s work. The idea that one should view the perpetrators of atrocities as somehow victims of their own upbringing and conditioning is not, in principle, an unreasonable proposition. The problem is that people tend to extend this charitable view only to people who share their own faith, and refuse to consider this for actions done by others against them, thus leading to an endless downward spiral of self-righteous justifications of actions done by one’s own tribe and condemnations of the actions of the perceived enemy, even though both actions are objectively the same.

As Richard Dawkins says:

Religion changes, for people, the definition of good. Atheists and humanists tend to define good and bad deeds in terms of the welfare and suffering of others. Murder, torture, and cruelty are bad because they cause people to suffer. Most religious people think them bad, too, but some religions (for example the religion of the Taliban) sanction all of them under some circumstances. For non-religious people, the behavior of consenting adults in a private bedroom is the business of nobody else, and is not bad unless it causes suffering – for example by breaking up a happy family. But many religions arrogate to themselves the right to decide that certain kinds of sexual behavior, even if they do no harm to anyone, are wrong.

The actions of the Taliban, their vile bullying of women, their sanctimonious hatred of all that might lead to enjoyment, their violence, their ignorant bigotry, their hatred of education, their cruelty, seem to me to be as close to pure evil as anything I can imagine. Yet, by the lights of their own religion they are supremely righteous – really good people.
. . .
It is easy for religious faith, even if it is irrational in itself, to lead a sane and decent person, by rational, logical steps, to do terrible things. There is a logical path from religious faith to evil deeds. There is no logical path from atheism to evil deeds.

While Dawkins gives the example of Islam and the Taliban, the same kinds of examples can be multiplied many times over for any of the other religions. The problem is not any particular religion, or version of religion, it is belief in god that is the problem. The danger is, as Freeman says, “If you can get people to believe they are doing god’s will, you can get them to do anything.”

The sad truth that emerges from the rise of religious extremism is that once you have got people to accept the existence of god, it seems all too easy to convince them that they should do evil actions as part of god’s mandate. Or as Voltaire put it, “Those who can make you believe absurdities can make you commit atrocities.”

I think it is time for the so-called ‘moderate’ religious people to abandon their belief in god and join the atheists. That would be the best way to combat the negative effects of religion.

POST SCRIPT: Pat Condell on the curse of faith

He talks about the evil of indoctrinating children in religious faith when they are too young to realize what is going on.

(For previous posts in this series, see here.)

Perhaps the biggest storm raised by the new atheists, and which has even caused a split within the atheist community about strategy, is that they have decided to ignore the polite fiction that there is ‘good’ religion and there is ‘bad’ religion. Supporters of this split (which includes even many non-religious people) believe that what should be done is to support the good religionists by aligning with them to combat the bad.

This has to be understood as being essentially a political strategy, designed to marginalize the so-called religious extremists and fundamentalists, the people whose religious beliefs lead them to reject all of modern science and to harbor repugnant views on issues of morality and social justice.

But while this strategy may generate some political benefits in the short term, its adoption has also resulted in religious beliefs as a whole being treated with kid gloves, by not subjecting them to the same close and withering scrutiny that is applied to other evidence-defying beliefs such as astrology and witchcraft. Although religious beliefs are as irrational as any of those things, this political strategy required that this inconvenient truth not be pointed out, and to maintain the façade that there is a ‘true’ religion which is essentially good, and that the evils committed in religion’s name arise from distortions of the true religion by misguided or evil people.

This gentle treatment of mainstream religion was no doubt aided by the fact that many people that atheists were likely to know, even within their close circle of family and friends, are people who are otherwise rational and yet also believe in these religion-related absurdities. It is hard to criticize religion in a fundamental way without implicitly suggesting that belief in it is an irrational act. The desire not to ruffle feathers serves to muffle fundamental criticisms of religion as a whole and resulted in many atheists of previous generations carefully tailoring their arguments to only condemn those whose religion resulted in abhorrent views and actions. The views of such people were said to not represent ‘true’ religion, though why that is so is never made clear.

It is undoubtedly true that there are very many religious people who are decent and humane, even inspirational. It is also true that there are very many religious people who are bigoted, racist, and murderous. But the idea that the good that some religious people do is evidence of a loving god at work while the evil that other religious people do is not evidence of a vicious and hateful god is an argument that is highly self-serving and lacks coherence.

Take for example, evangelical (and John McCain supporter) John Hagee, who explains some of his beliefs below:

He quotes the Bible to justify his weird views and who has the standing to say he is wrong in his understanding? ‘Good’ religious believers have the unenviable task of trying to explain why their choice of Biblical passages and their interpretation should be given more weight than Hagee’s. (For more of Hagee’s ravings, courtesy of Matt Taibbi’s new book The Great Derangement, see this excerpt (courtesy of Tbogg).)

The argument of mainstream religions that ‘true’ religion (i.e., the religious doctrines that they happen to subscribe to) is a force for good simply cannot be sustained. What the new atheists are saying is that rather than there being bad and good religion, there is only bad religion (that which makes people commit acts that go against accepted standards of morality and decency and justice) and the enabling of bad religion. After all, those religious extremists who commit appalling acts in the name of religion are as justified in arguing that they represent ‘true’ religion as anyone else. Religious texts and the history of religion are all over the place when it comes to prescriptions for behavior and one can pick and choose passages to justify almost anything.

The very fact that the ‘good’ religious people feel justified in dismissing or ignoring those parts of the Bible that support evil acts shows that they are not deriving their morality from the Bible but are instead imposing a morality derived elsewhere, from secular humanist values, onto the Bible.

The new atheists have a far more consistent argument. They say that it is far more coherent to argue that there is no god at all, that it is pointless to ascribe the actions of people to a god, and that we should reject the Bible or the Koran or any other religious text as authoritative documents in their entirety.

In their rejection of the concept of a ‘good’ religion worth saving or even promoting, the new atheists have split with some scientists who argue for an alliance with the followers of ‘good’ religion and seek to find an accommodation of science with that religion. I call this latter group of scientists ‘Templeton scientists’ because the Templeton Foundation has for a long time tried to woo scientists to try and find ways to make religion and belief in god compatible with science. This is, in my view, a hopeless task but by dangling huge rewards, (the annual Templeton prize is larger than the Nobel prize) the foundation has tried to lure some scientists into trying to find ways of doing so.

Those who assert that the new atheists are pursuing a bad strategy say that by taking a tack that will antagonize those people who believe in ‘good’ religion, they are harming the common struggle against those whose religion drives them to words and actions that are manifestly evil by almost any yardstick.

This argument reveals a misunderstanding of the basic nature of coalition politics. In a coalition, people come together on one set of issues they agree upon while staying true to their positions on other issues where they could well differ strongly. So it should be quite possible for the ‘good religion’ group to join forces with the new atheists to combat the bad social and political influence of the ‘bad religion’ group, while at the same time disagreeing with each other as to whether the concept of ‘good religion’ is valid at all.

Asking the new atheists to not debunk the concept of ‘good religion’ for the sake of political expediency makes as little sense as asking the members of the ‘good religion’ group to stop talking about their belief in god in order to avoid offending atheists. Each group should come into the coalition for the sake of an articulated common good (in this case combating the immediate and manifest evils of ‘bad’ religion) while retaining the right to disagree on other issues.

The reason that this fairly obvious aspect of coalition politics is not understood is because for far too long, religion has been granted a privileged place in public discourse. There has been an exaggerated ‘respect for religion’, which has been interpreted as requiring that one should not critique those religious beliefs that are strongly and sincerely held by ‘good’ people. This tradition has shielded mainstream religion from the kinds of deep critiques received by other irrational belief structures, like astrology or witchcraft. Because of such criticisms, neither of those beliefs is deemed to be intellectually respectable anymore. But religion, which is no better, still retains its standing as something that reasonable and rational people can believe in.

The new atheists have ended that tradition and it is a good thing.

POST SCRIPT: Silly Superstitions

Sri Lanka is a country that is riddled with superstitions with many people, including political leaders, not doing anything significant until they have consulted their astrological charts and gotten the green light. It always seemed bizarre to me.

Now it appears that Republican presidential candidate John McCain is also extremely superstitious.

The reason that superstitions flourish is because we tolerate, even venerate, the biggest superstition of all, the belief in supernatural powers like god.

(For previous posts in this series, see here.)

While developments in science have provided the most powerful arguments against the existence of god in any form, it is not only science that has led to the undermining of traditional religious beliefs. As far as Christianity and Judaism are concerned, other areas of scholarly work, such as modern textual scholarship in the form of the so-called ‘higher criticism’, coupled with careful archeological studies, have shown that the Bible is very much a human-created document and that there is little or no evidence for the validity of any of the knowledge contained in it.
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(For previous posts in this series, see here.)

In the previous post, we saw that the idea of the Personal God was dead on the grounds that believing in such a god required one to abandon rationality and the God of the Gaps was dead on the grounds that advances in science have successively closed so many of the gaps that believing in such a god has become somewhat of an embarrassing exercise, requiring one to find refuge in a new gap whenever an old one gets explained by science. The decreasing number of credible gaps has resulted in most religious apologists abandoning this god as unworkable.

This left only the Ultimate Creator God, with its underlying assumption that complex things required a more complex creator, as a viable hypothesis.

Darwin’s theory of evolution by natural selection, arriving in the mid-nineteenth century, was the first major scientific theory that destroyed the need for both the God of the Gaps and an Ultimate Creator God when it came to life’s complex systems. In its more modern form of the neo-Darwinian synthesis, which incorporates genetics and molecular biology into natural selection, this theory shows that once a replicator that is capable of reproducing or copying itself with fairly high fidelity using the raw materials available to it in its environment comes into being, however simple and primitive it might be, it will be inexorably driven by the laws of natural selection to ever more complex forms of replicators (the DNA molecule being one example of a complex replicator), eventually resulting in the complexity and diversity of life that we now see all around us. (See Richard Dawkins’ The Selfish Gene for a clear explanation of how that happens.)

Thus with the arrival of Darwin’s theory, it was possible to understand how life systems could evolve from simple forms to more complex forms under the dynamic of natural laws. This dealt a serious blow to the Ultimate Creator God.

This major advance in our ability to understand the existence of life’s complexity and diversity without invoking a designer was followed by modern cosmological theories, developed in the mid-twentieth century, that have shown a similar process at work in the non-living world. We are now beginning to understand how a universe that began as a simple soup of quarks and gluons became, over time and under the influence of natural laws, the vast and complex universe of stars and galaxies that we now have. This growth from simplicity to complexity was again driven by purely natural laws acting on purely material elements without any need to invoke some kind of external intelligence supervising and managing the process.

I am by no means asserting that every question concerning life and the universe has been answered. What I am saying is that we now have powerful new theories that are evidence-based and provide a framework for investigating and ultimately answering the fundamental question of how complexity can arise.

Thus the modern twin theories of the neo-Darwinian synthesis and big-bang cosmology are now available to convincingly destroy the chief argument of religious apologists for the existence of the Ultimate Creator God, that there was no credible alternative to postulating that there needed to be an ultimate creator to bring about complexity

This is knowledge that earlier atheist philosophers did not have but could only hope to one day attain. As Richard Dawkins said, “An atheist before Darwin could have said, following Hume: “I have no explanation for complex biological design. All I know is that God isn’t a good explanation, so we must wait and hope that somebody comes up with a better one.” I can’t help feeling that such a position, though logically sound, would have left one feeling pretty unsatisfied, and that although atheism might have been logically tenable before Darwin, Darwin made it possible to be an intellectually fulfilled atheist.” (The Blind Watchmaker, page 6)

Hume’s hope has now become reality. We now have very good scientific explanations for such questions and it is the scientists among the new atheists, such as Dawkins in the field of biology, Victor Stenger in the field of physics and cosmology, and Daniel Dennett in the fields of the mind and consciousness that have made the case for the death of the Ultimate Creator God most forcefully.

Of course, it has to be conceded that religious believers can still claim that since science has not as yet convincingly demonstrated how the big bang or how the very first primitive replicator came about (although some speculative solutions have been proposed for both those problems), that it is at least logically possible to attribute these two things to a god. So in a sense, scientific developments have forced religious apologists into a corner and required them to merge the God of the Gaps and the Ultimate Creator God into one, into a kind of God of the Ultimate Gaps, this god serving purely as a sterile answer to questions about the origin of the universe and the origin of life.

This God of the Ultimate Gaps is one who has acted only twice in the entire history of our universe, the first time to start the universe and the second and last time to create the first replicator, before handing in his retirement papers for good. While religious believers can claim, if they wish, that such a limited-action god is logically possible, such an austere and remote god is a far cry from the chummy Personal God favored by most religious believers. Trying to bridge the gap between the God of the Ultimate Gaps favored by sophisticated theologians and the Personal God favored by the general public has been a thorny problem for the religious community.

The plain fact is that science, while it cannot totally eliminate god as a logical possibility, has for all intents and purposes made god redundant.

Next: The end of god due to other causes

POST SCRIPT: Baxter, the Wonder Dog

Ok, so Baxter may not actually be a wonder dog, but he is still a terrific one. He is now two and a half years old.

(For previous posts in this series, see here.)

In the previous post, I discussed the three theories of god: Personal God, God of the Gaps, and Ultimate Creator God.

The arguments advanced in favor of the Personal God theory have little intellectual merit and are proffered as evidence only by those who already want to believe. People who believe in such a god are in the grip of powerful emotions and are not going to be swayed by rational arguments. People who argue in favor of such a god or believe in the literal truth of the Bible have essentially declared that they are rejecting science and logic and reason as the basis of their belief.

The Personal God causes all kinds of problems for rationality. It is not a serious theory and sophisticated theologians, who appreciate that the idea of an activist, interventionist god creates more theological problems than it solves, tend to dismiss it. Thus we can consider this god to be dead as a serious intellectual proposition, although it is still believed in by a large number of people. I am not going to spend much time arguing against the existence of the Personal God because people who believe in such a god are not doing so on the basis of any argument and hence arguments against this god will have no effect. For example, how can you argue with someone who says that she had a vision in which god spoke to her or a near death experience where she visited heaven?

What about the arguments for the Ultimate Creator God and the God of the Gaps?

The arguments in favor of these two gods (which I discussed in an earlier post) do have some intellectual merit and the more sophisticated religious apologists use them to underpin their faith. These arguments have been the foundation of religious apologists starting from ancient days, through Bishop Paley’s watchmaker analogy, down to the current intelligent design creationism. While these arguments are by no means conclusive, for a long time there did not exist any credible alternative models or theories or conclusive arguments or evidence to refute them. Hence these arguments by religious apologists for the existence of god were tenable (at least in principle) and thus seemed plausible enough to be held on to without seeming to be irrational. Atheists always had the option of rejecting them as sterile explanations without any content and while many did so, they were not able to refute them.

That is no longer the case. There is no question that we now have powerful new arguments against the existence of the Ultimate Creator God and the God of the Gaps that were not available to the earlier generations of atheists. They arise from the rapid advance of modern science.

The most obvious casualty of these advances in science has been the God of the Gaps. Those things that were once thought to be so amazingly complex that they could not possibly have come about by natural causes (the eye, wings, the colors of butterflies, etc.) are now routinely explained by biological theories and their origins and workings are no longer deeply mysterious, though these things are still marvelous and awe-inspiring to behold. The gaps where this god resided have become increasingly narrow and is so threatened with extinction that more sophisticated theologians have abandoned this god because of the embarrassment it causes. In any high-level discussion involving the existence of god (see for example The God Delusion Debate between Richard Dawkins and John Lennox), it is quite common for religious apologists (Lennox in this case) to start with a disclaimer that the god they believe in is not a God of the Gaps, since they know that advances in scientific understanding have made such a god an endangered species.

But although formally disclaiming such a god, some still try to sneak it in under a different name. Intelligent design creationism, by suggesting that certain microbiological phenomena are too unlikely to have occurred by the laws of biology and thus must have been created by a designer, is invoking a God of the Gaps, even if the gap it appeals to is so tiny.

But given that sophisticated religious apologists are shying away from admitting to a belief in a God of the Gaps, we can assume that that god, like the Personal God, is also dead, at least as a serious proposition worth debating, although it still has some believers.

The demise of the Personal God and the God of the Gaps as viable candidates leaves standing just the Ultimate Creator God. But as I shall show, here too significant new developments in the theories of evolution and cosmology have dealt devastating blows to its credibility and it is these developments that have laid the intellectual foundations for the powerful arguments of the new atheists, arguments that were not available to earlier generations of atheists.

Next: The death of the Ultimate Creator God

POST SCRIPT: True sporting behavior

As I have said before, I am well and truly disgusted with the lack of graciousness, the downright boorish behavior, that occurs in professional sports.

This heartwarming story shows how people should approach sports. (Thanks to Jesus’s General.)

God is still dead.

More than a hundred years after the philosopher Friedrich Nietzsche put those famous words “God is dead” into the mouth of one of his characters, implying that the Christian concept of god had become untenable, this statement has become even more true, the point driven home with new evidence from science and relentless logic by the advocates of the so-called ‘new atheism’.
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