The strength of new atheism

Caspar Melville is often "bored" by new atheism and finds that the attacks of new atheists are overbroad (e.g., the suggestion bringing up a child in any religion is tantamount to child abuse), but in the U.K. Guardian he admits that new atheism does have its uses:

Hundreds of column inches have been generated by New Atheism and responses to it – not least in my magazine – and, if at times the debate has all the subtlety of It's A Knockout, it has also been educative, instructive and popular, in the important sense that it has been conducted in a language that most people can understand. It's sold a lot of books, too. New Atheism is also good at answering back to particular kinds of arguments. The origins of the New Atheists' impulse, according to philosopher Richard Norman, lie in 9/11 and the reappearance of a particularly aggressive strain of Christian religious fundamentalism. If, as Norman also argues, New Atheism can be over-generalising and crude in its response to religion, this is because it is a response to crude and nonspecific articulations of religiosity – what could be less specific than bombing a skyscraper, or cruder than Biblical creationism? In the light of this, irascible, rhetorically florid, sweeping, intellectually arrogant New Atheism certainly has its place – some arguments are just asking for it.

Continue ReadingThe strength of new atheism

Susan Blackmore: religion is not a virus

Susan Blackmore recently announced that evidence regarding the higher birth rates among religious believers has convinced her that religion is not a virus.

Data from 82 countries showed almost a straight line plot of the number of children against the frequency of religious worship, with those who worship more than once a week averaging 2.5 children and those who never worship only 1.7 – again below replacement rate.
Blackmore has thus renounced her previous view that religions are maladaptive:
All this suggests that religious memes are adaptive rather than viral from the point of view of human genes, but could they still be viral from our individual or societal point of view? Apparently not, given data suggesting that religious people are happier and possibly even healthier than secularists. . . . So it seems I was wrong and the idea of religions as "viruses of the mind" may have had its day . . . unless we twist the concept of a "virus" to include something helpful and adaptive to its host as well as something harmful, it simply does not apply.

Continue ReadingSusan Blackmore: religion is not a virus

The Center for Inquiry responds to the claims made by Paul Kurtz

Until May 18, 2010, Paul Kurtz was a member of the boards of the the Center for Inquiry, the Council for Secular Humanism and the Committee for Skeptical Inquiry. He was also the Editor in Chief of CSH’s flagship publication, Free Inquiry. On May 18, 2010, these three organizations announced that Kurtz had resigned from each of these boards and as Editor in Chief. At my request, Kurtz agreed to an interview, which I published here at Dangerous Intersection on October 2, 2010. On the day I published Kurtz' interview, I invited the Center for Inquiry to respond. A few days later, I was contacted by Ron Lindsay, President and CEO of CFI. Lindsay agreed to an interview of the same general format (both of these were written interviews and both were guided by about 20 questions from me. What follows is my interview with Ron Lindsay: EV: What attracted you to join CFI? Briefly describe your association with CFI. RL: For over 25 years, the Center for Inquiry or its affiliates have been an important part of my life. (CFI itself was not founded until 1991.) In 1983 or 1984, I became acquainted with the Council for Secular Humanism and its publication, Free Inquiry. (Paul Kurtz had contacted me about representing the Council in a church-state lawsuit.) Once I became familiar with the Council, I found myself in agreement with the approach that the organization took on key issues. In particular, I agreed that religion should not be spared from critical examination and that it was important to develop and foster a humanistic ethics, that is, a naturalistic ethics based on human interests. I’ve considered myself a secular humanist, as well as an atheist, ever since. I did volunteer legal work for the Council and CFI over the next 20 years or so. I also had about a dozen articles published in Free Inquiry and was listed as a contributing editor or senior editor. I also served on the board of directors for the Council for roughly four years. (I believe I served from 1988 until 1992 or 1993.) In March or April of 2006, Paul Kurtz contacted me regarding the opening of CFI’s Washington, D.C. office, and he asked me to assist the office in its work. I told him that might be difficult because I was in the process of leaving my law firm to take an in-house position with a corporation, and the corporation probably would not permit pro bono work for CFI or its affiliates. Paul then asked me to consider working for CFI as its in-house lawyer. We both understood that CFI could not pay me anywhere near what I would earn elsewhere, but I decided to accept this offer because of my commitment to the work of the organization. I thought that at this point in my life—I was 53 at the time—, I could sacrifice income to pursue an opportunity to work full-time on causes to which I was personally dedicated. I worked in the D.C. office starting in July of 2006, and Paul Kurtz then promoted me to various positions. First, he made me a vice president; he then appointed me to CFI’s Executive Committee; and finally, he appointed me to the position of executive director for the Council for Secular Humanism. I did not request any of these positions, so presumably these appointments reflected Paul Kurtz’s confidence in my abilities and my dedication to secular humanism. Then, on or about June 26, 2008, the board of directors (including Paul Kurtz) offered me the position of president and CEO. I have held this position since that time. -- EV: Why is Paul Kurtz no longer a Board member of CFI, CSH, or CSI? Why is he no longer editor-in-chief of Free Inquiry? RL: Paul Kurtz voluntarily resigned from his positions with CFI and all its affiliates, including his position as editor-in-chief of Free Inquiry. His email announcing his resignation from these positions stated that he was resigning because he believed he did not have any “effective authority in these organizations.” His resignation announcement made no reference to being placed under duress. Any suggestion that Paul Kurtz was forced to resign or was “expelled” is without factual support. No one who has made such a claim has ever provided any specifics regarding who supposedly pressured Paul Kurtz to resign, what pressure was applied, when the pressure was applied, and so forth. The myth of Paul Kurtz’s expulsion or ouster from CFI is just that: a myth that does not withstand critical examination. -- EV: Do you contest the accuracy of any of the facts asserted by Mr. Kurtz in his interview? RL: Yes. Virtually all of Paul Kurtz’s answers in his interview contain serious inaccuracies. I will highlight a select portion of them here. [More . . . ]

Continue ReadingThe Center for Inquiry responds to the claims made by Paul Kurtz

The Pope speaks. Richard Dawkins replies.

Only a few weeks ago, the Pope arrived at Edinburgh to blame people like me (I don't belong to a religion) for the Nazi holocaust. These outrageous claims constitute the kind of abject bigotry that can lead to ostracism and violence against those of us who, sincerely and after careful consideration of the evidence, do not believe in supernatural beings. As reported by The U.K. Guardian:

Benedict XVI used the first papal state visit to Britain to launch a blistering attack on "atheist extremism" and "aggressive secularism", and to rue the damage that "the exclusion of God, religion and virtue from public life" had done in the last century. The leader of the Roman Catholic church concluded a speech, made before the Queen and assembled dignitaries at the Palace of Holyroodhouse in Edinburgh, with the argument that the Nazi desire to eradicate God had led to the Holocaust and a plea for 21st-century Britain to respect its Christian foundations.
Incredibly, he described pedophilia as an 'illness' whose sufferers had "lost their free will." The Guardian article is well worth a read. It offers a fascinating look into the corrupted soul of the Vatican. Richard Dawkins had more than a few pointed things to say about the Pope and his church. In fact, his speech took the form of an sharp indictment. I couldn't agree more with Dawkins, even though it somewhat pains me to say this. You see, I was raised Catholic and I have many friends who are still practicing Catholics who are generous, kind and thoughtful. It's a pity that their spiritual leader would rather blame secularists and allow millions of people to die by depriving them of condoms, than to own up to the mass-rape perpetrated and covered up by many of the "leaders" of his Church. On top of that, consider the Catholic Church's systemic disparagment of women. Such horrifically screwed up priorities. For many years, the Vatican has annoyed me with its pomposity and hypocrisy, exacerbated by the way the mass media fawns over so many things that Popes utter, rarely pointing out the vagueness or the absurdities. I'm afraid that I've now reached a tipping point. It's time to completely disregard the fact that the Pope is revered by so many others. Despite the fact that the Pope dresses up in expensive clothes and that he works extremely hard to obscure his absurdities with impenetrable language allegedly based on ancient books, he plainly stands before us as a man whose head is filled with numerous terrible ideas. Here's what Dawkins had to say:

Continue ReadingThe Pope speaks. Richard Dawkins replies.

On A Christian Nation

Polls recently indicate that more and more Americans link being an American with being a Christian. Yet the consensus on what this actually means is as nonexistent as ever. We hear a lot about how this country was founded on "Christian principles" and that the Founders wanted this to be a "Christian nation." Yet with a few exceptions, most folks would likely chafe horribly should be actually try to return to anything close what that meant in 1787. The question of what the Founders intended is an interesting one, since even cursory research produces conflicting statements on both sides. Many of the most prominent clearly felt that what they had wrought in the Constitution was a device for keeping religion from distorting government. They intended, it seems, that people as individuals should decide for themselves, within a private sphere, how to believe and subsequently how to worship. The government, they claimed, should not be permitted to interfere with that. The question, of course, is whether they intended this to be the case in the other direction. In a way, it's a ridiculous question. How do you prevent an individual's religious ideas from informing his or her political actions? You don't. However the individual believes, that is what will be taken to the polls. All such questions may be similarly addressed---what goes on within your skull is yours and the government cannot interfere with it. But public displays, judicial acts, and legislation ought to be free of overt religious sentiment. Passing laws should be based on common welfare---if an exhortation to god is necessary to make a law seem "right" then that law is not Constitutional. It has to make secular sense. But the issue is muddy, because the same Framers often talked about christian principles and the common bonds of christian community, at least in private, and often in speeches. Is this a contradiction? I believe not. The problem is, the idea as currently framed and debated is simply out of context, not broad enough. What did it mean to be part of a christian community in 1787? That everyone went to church, prayed the same way, believed in the same god or description of god? At that time, I suspect, "christian community" was a label for a total package of cultural markers. One didn't have to believe overtly in any specific christian doctrine in order to accept social ideas about what made a community. Being a christian was a political, social, and economic condition as much if not more than a religious conviction. While you might not pray in that church down the street, you would defend it and move easily in the externalized community around it. What would this have meant in practice? [More . . . ]

Continue ReadingOn A Christian Nation