NEW CEO ROBYN E. BLUMNER: Openly Secular Is Our Secret Sauce

CELEBRATING REASON AND HUMANITY April/May 2016 Vol. 36 No.3

HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF? Phil Zuckerman | Barry A. Kosmin | Ryan T. Cragun Christel J. Manning | Juhem Navarro-Rivera | Jesse Max Smith RONALD A. LINDSAY on Scalia and Originalism TOM FLYNN Critiques The Evolution of Atheism

GRETA CHRISTINA | RUSSELL BLACKFORD OPHELIA BENSON | SHADIA B. DRURY | ANDY NORMAN

Published by the Center for Inquiry in association with the Council for Secular Humanism FI June July cut_FI 5/2/12 4:39 PM Page 67

We are committed to the application of reason and science We believe in the cultivation of moral excellence. to the understanding of the universe and to the solving We respect the right to privacy. Mature adults should be of human problems. allowed to fulfill their aspirations, to express their sexual We deplore efforts to denigrate human intelligence, preferences, to exercise reproductive freedom, to have to seek to explain the world in supernatural terms, access to comprehensive and informed health care, and to look outside nature for salvation. and to die with dignity.

We believe that scientific discovery and technology We believe in the common moral decencies: altruism, can contribute to the betterment of human life. integrity, honesty, truthfulness, responsibility. Humanist ethics is amenable to critical, rational guidance. There are normative We believe in an open and pluralistic society and that standards that we discover together. Moral principles are democracy is the best guarantee of protecting human rights tested by their consequences. from authoritarian elites and repressive majorities. We are deeply concerned with the moral education We are committed to the principle of the of our children. We want to nourish reason and compassion. separation of church and state. We are engaged by the arts no less than by the sciences. We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual We are citizens of the universe and are excited by understanding. discoveries still to be made in the cosmos.

We are concerned with securing justice and fairness We are skeptical of untested claims to knowledge, in society and with eliminating discrimination and we are open to novel ideas and seek new and intolerance. departures in our thinking.

We believe in supporting the disadvantaged and the We affirm humanism as a realistic alternative to disabled so that they will be able to help themselves. theologies of despair and ideologies of violence and as a source of rich per sonal significance and genuine satisfaction We attempt to transcend divisive parochial loyalties based in the service to others. on race, religion, gender, nationality, creed, class, sexual orientation, or ethnicity and strive to work together for We believe in optimism rather than pessimism, hope rather the common good of humanity. than despair, learning in the place of dogma, truth instead of ignorance, joy rather than guilt or sin, tolerance in the place We want to protect and enhance Earth, to preserve of fear, love instead of hatred, compassion over selfishness, it for future generations, and to avoid inflicting needless beauty instead of ugliness, and reason rather than blind suffering on other species. faith or irrationality.

We believe in enjoying life here and now and in We believe in the fullest realization of the best and noblest developing our creative talents to their fullest. that we are capable of as human beings.

*by Paul Kurtz

For a parchment copy of this page, suitable for framing, please send $4.95 to FREE INQUIRY, P.O. Box 664, Amherst, New York 14226-0664 FI June July cut_FI 5/2/12 4:39 PM Page 67

April/May 2016 Vol. 36 No.3

CELEBRATING REASON AND HUMANITY

HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF? 30 Raising Our Children to 18 Introduction Choose for Themselves Tom Flynn Christel J. Manning 21 Secularism and Social Progress 33 Does It Matter Which Way We Go? We are committed to the application of reason and science We believe in the cultivation of moral excellence. Phil Zuckerman to the understanding of the universe and to the solving Ryan T. Cragun We respect the right to privacy. Mature adults should be of human problems. 25 Whither American Freethinking? allowed to fulfill their aspirations, to express their sexual 38 An Evidence-Based Strategy for Sustaining Jesse Max Smith We deplore efforts to denigrate human intelligence, preferences, to exercise reproductive freedom, to have the Growth of Unbelief to seek to explain the world in supernatural terms, access to comprehensive and informed health care, 28 Racial Diversity and the Future Barry A. Kosmin and to look outside nature for salvation. and to die with dignity. of the Secular Movement We believe that scientific discovery and technology We believe in the common moral decencies: altruism, Juhem Navarro-Rivera can contribute to the betterment of human life. integrity, honesty, truthfulness, responsibility. Humanist ethics is amenable to critical, rational guidance. There are normative We believe in an open and pluralistic society and that standards that we discover together. Moral principles are democracy is the best guarantee of protecting human rights tested by their consequences. from authoritarian elites and repressive majorities. We are deeply concerned with the moral education We are committed to the principle of the of our children. We want to nourish reason and compassion. separation of church and state. We are engaged by the arts no less than by the sciences. SPECIAL ANNOUNCEMENT 14 The Christian Moral Code, 56 Faith and Reason We cultivate the arts of negotiation and compromise 4 CFI to Merge with the Part 1: Sin Faith Ideology, and the Seeds as a means of resolving differences and achieving mutual We are citizens of the universe and are excited by Richard Dawkins Foundation Mark Rubinstein of Moral Derangement understanding. discoveries still to be made in the cosmos. for Reason & Science Andy Norman Paul Fidalgo 15 Foreign Affairs and the We are concerned with securing justice and fairness We are skeptical of untested claims to knowledge, Culture of Shame 57 Humanism at Large in society and with eliminating discrimination and we are open to novel ideas and seek new EDITORIAL Shadia B. Drury Humanism and Politics: and intolerance. departures in our thinking. Are They Separable? 6 Openly Secular Is Our Secret Sauce David Koepsell Robyn E. Blumner We believe in supporting the disadvantaged and the We affirm humanism as a realistic alternative to LOOKING BACK disabled so that they will be able to help themselves. theologies of despair and ideologies of violence and as a 16 REVIEWS source of rich per sonal significance and genuine satisfaction OP-EDS We attempt to transcend divisive parochial loyalties based in the service to others. 59 The Evolution of Atheism: on race, religion, gender, nationality, creed, class, sexual 8 Justice Scalia and Originalism: LETTERS 17 The Politics of a Modern Movement orientation, or ethnicity and strive to work together for We believe in optimism rather than pessimism, hope rather May They Rest in Peace Ronald A. Lindsay by Stephen LeDrew the common good of humanity. than despair, learning in the place of dogma, truth instead of Reviewed by Tom Flynn ignorance, joy rather than guilt or sin, tolerance in the place DEPARTMENTS We want to protect and enhance Earth, to preserve 11 How Selfish Is It Okay to Be? of fear, love instead of hatred, compassion over selfishness, Greta Christina 50 Doerr's Way 64 Freedom Regained: The it for future generations, and to avoid inflicting needless beauty instead of ugliness, and reason rather than blind This Crucial Election Year Posibility of Free Will suffering on other species. faith or irrationality. 12 Islamophobia or Anti-Muslim Edd Doerr by Julian Baggini Reviewed by Wayne L. Trotta We believe in enjoying life here and now and in Prejudice? We believe in the fullest realization of the best and noblest Russell Blackford 52 Great Minds developing our creative talents to their fullest. that we are capable of as human beings. The People’s Deist: 13 Shared Values Thomas Paine POEM *by Paul Kurtz Ophelia Benson Dale DeBakcsy 66 Adaptation by Dave Fischer 54 The Age of Reason, Part II Thomas Paine For a parchment copy of this page, suitable for framing, please send $4.95 to FREE INQUIRY, P.O. Box 664, Amherst, New York 14226-0664 SPECIAL ANNOUNCEMENT

Editor Thomas W. Flynn Managing Editor Andrea Szalanski

Columnists Ophelia Benson, Russell Blackford, Greta Christina, Edd Doerr, Shadia B. Drury, Nat Hentoff, Faisal Saeed Al Mutar, Mark Rubinstein CFI to Merge with the Richard Dawkins Senior Editors Bill Cooke, Richard Dawkins, Edd Doerr, James A. Haught, Jim Herrick, Ronald A. Foundation for Reason & Science Lindsay, Taslima Nasrin

Contributing Editors Roy P. Fairfield, Charles Paul Fidalgo Faulkner, Levi Fragell, Adolf Grünbaum, Marvin Kohl, Lee Nisbet

Assistant Editors Julia Lavarnway Nicole Scott Literary Editor Cheryl Quimba Permissions Editor Julia Lavarnway Art Director Christopher S. Fix Production Paul E. Loynes Sr.

Center for Inquiry Inc. Chair Edward Tabash Board of Directors R. Elisabeth Cornwell Brian Engler Kendrick Frazier Barry A. Kosmin Leonard Tramiel Honorary: Rebecca Newberger he Center for Inquiry (CFI) has announced its merger with the Richard Goldstein Dawkins Foundation for Reason & Science (RDFRS). RDFRS’s chief executive Susan Jacoby officer and president, Robyn E. Blumner, became chief executive officer of CFI Lawrence Krauss T on January 25, 2016. Robyn E. Blumner Chief Executive Officer In March 2015, then–CFI President and CEO Ronald A. Lindsay announced that President Ronald A. Lindsay he aimed to step down by the end of the year. Having led CFI since 2008, Lindsay Director, Campus and explained that he sought to ensure that no one figure would come to represent all Community Programs Debbie Goddard that CFI stands for. In a post on CFI’s Free Thinking blog, Lindsay wrote: Director, African Americans for Humanism Debbie Goddard I think it is a good idea for leader- ough search for a new CEO for the Center Director of ship of organizations, whether it’s for Inquiry. That search led to Blumner, the Development Martina Fern a for-profit or a nonprofit corpora- president and CEO of RDFRS, an organiza- Director of Libraries Timothy Binga tion, to change every so often. Static leadership can produce static ideas. tion whose mission mirrors CFI’s own and Paul Fidalgo Communications Director Plus, the longer one stays in a lead- with which CFI has often partnered on Database Manager Jacalyn Mohr ership position, the more likely it is various projects and initiatives. Discussions that the organization will become Webmaster Matthew Licata between the boards of the two organi- identified with that person, which, Staff Pat Beauchamp, Ed Beck, on the whole, I do not believe to be zations soon expanded beyond execu- Melissa Braun, Shirley a desirable outcome. Secular organi- tive recruitment to encompass the idea of Brown, Eric Chinchón, zations in particular should be wary Lauren Foster, Roe merging the organizations. Giambrone, Nora Hurley, of fostering a cult of personality or It was decided that CFI and RDFRS Paul Paulin, Anthony Santa of acquiescing in lifetime tenure for Lucia, Diane Tobin, leaders. Too often we’re in danger would join together as equals (neither Vance Vigrass of being mistaken for religions; no organization was “taking over” the other) need to compound that problem by under the name of the Center for Inquiry Council for Secular Humanism emulating the leadership practices of and that RDFRS would become a division religious sects. Executive Director Thomas W. Flynn of CFI. Blumner would become CEO of the

Lindsay’s decision precipitated a thor- new organization, with Lindsay temporar-

4 Free Inquiry April/May 2016 secularhumanism.org ily remaining as president until the merger science and the necessity of secularism, process was completed. Professor Dawkins will soon join CFI’s In a letter to CFI supporters, Lindsay board of directors, which is currently wrote: “CFI and RDFRS both seek to make chaired by veteran freethought activist FREE INQUIRY (ISSN 0272-0701) is published bimonthly by the Center for the world a better place for all, religious and attorney Edward Tabash. Inquiry in association with the Council for Secular Humanism, P.O. Box and nonreligious alike, by untangling faith The response to this merger has been 664, Amherst, NY 14226-0664. Phone (716) 636-7571. Fax (716) 636- 1733. Copyright ©2016 by the Center for Inquiry and the Council for and pseudoscience from government, generally positive. “Friendly Athe ist” Secular Humanism. All rights reserved. No part of this periodical may be promoting critical thinking and skepticism, reproduced without permission of the publisher. Periodicals postage paid at Buffalo, N.Y., and at additional mailing offices. National distribution and advocating for science and reason by Disticor. FREE INQUIRY is indexed in Philosophers’ Index. Printed in in all areas of public life. Each organiza- the United States. Postmaster: Send address changes to FREE INQUIRY, P.O. Box 664, Amherst, NY 14226-0664. Opinions expressed do not tion brings unique strengths to the table, necessarily reflect the views of the editors or publisher. No one speaks on behalf of the Council for Secular Humanism unless expressly stated. and given the similarity in their missions, “It was decided that CFI and these two organizations are an excellent TO SUBSCRIBE OR RENEW match.” RDFRS would join together as Call toll-free 800-458-1366 (have credit card handy). This match (described in some outlets equals (neither organization was Internet: www.secularhumanism.org. as a “royal wedding” or the creation of Mail: FREE INQUIRY, P.O. Box 664, Amherst, NY 14226-0664. ‘taking over’ the other) under the Subscription rates: $35.00 for one year, $58.00 for two years, a “supergroup”) creates the largest free- $84.00 for three years. Foreign orders add $10 per year for thought organization in the United States. name of the Center for Inquiry surface mail (Canada and Mexico); $14 per year outside North America. Send U.S. funds drawn on a U.S. bank; American With the respective, complementary and that RDFRS would become a Express, Discover, MasterCard, or Visa are preferred. strengths of CFI and RFDRS, the merger division of CFI.” Single issues: $5.95 each. Shipping is by surface mail in U.S. is expected to signifi cantly increase the (included). For single issues outside U.S.: Canada 1–$3.05; 2–3 $5.25; 4–6 $8.00. Other foreign: 1–$6.30; 2–3 $11.40; impact of their shared mission. 4–6 $17.00. Lindsay also expressed his great CHANGE OF ADDRESS pleasure that he has been able to help Mail changes to FREE INQUIRY, ATTN: Change of Address, P.O. Box 664, Amherst, NY 14226-0664. Call Customer Service: 716-636-7571, ext. 200. E-mail: [email protected].

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ARTICLE SUBMISSIONS Richard Dawkins will join CFI’s Board of Directors. Complete submission guidelines can be found on the web at www.secularhumanism.org/fi/details.html. Requests for mailed guidelines and article submissions should be bring about this merger and welcome Hemant Mehta called it “a win-win for addressed to: Article Submissions, ATTN: Tom Flynn, FREE INQUIRY, P.O. Box 664, Amherst, NY 14226-0664. Blumner. “An extremely accomplished both sides”; blogger and activist J. T. and deeply respected lawyer, activist, Eberhard wrote, “I could not be hap- LETTERS TO THE EDITOR Send submissions to Letters Editor, FREE INQUIRY, P.O. Box 664, journalist, and nonprofi t executive, pier about this”; and Dan Arel lauded, “I Amherst, NY 14226-0664 or e-mail aszalanski@center Robyn has lifted RDFRS to new heights,” believe the merger can only bring more forinquiry.net. positive change.” The announcement For letters intended for publication, please include name, address he wrote. “There is no one better at this (including city and state), and daytime telephone number (for time to lead the Center for Inquiry.” also received coverage in the mainstream verification purposes only). Letters should be 300 words or fewer Blumner has led two state affi liates of media, including Religion News Service. and pertain to previous FREE INQUIRY articles. the American Civil Liberties Union, and More information is available on the The mission of the Council for Secular Humanism is to Center for Inquiry website, including a advocate and defend a nonreligious life stance rooted later the RDFRS. She also spent sixteen in science, naturalistic philosophy, and humanist ethics years as a widely acclaimed, nationally Frequently Asked Questions (FAQ) and to serve and support adherents of that life stance. syndicated columnist with the Tampa page at http://www.centerforinquiry. Bay Times . net/pages/cfi _dawkins_faq. And of course, there’s Richard Dawkins himself. Respected the world over for Paul Fidalgo is communications director of his eloquence, passion, and unmatched the Center for Inquiry. ability to communicate the wonders of

secularhumanism.org AprIl/MAy 2016 Free InquIry 5 Robyn E. Blumner Editorial

Openly Secular Is Our Secret Sauce

. . . Gay brothers and sisters. . . . the nonreligious. While secular people nent parts working in tandem toward You must come out. Come out to do not face the same regime of discrim- the goal of increasing social equity for your parents. I know that is hard ination, hate, and violence as do gays nonbelievers and the nonreligious. This and will hurt them but think about how they will hurt you in the vot- and lesbians (at least not in the United is not a campaign that criticizes religion ing booth! Come out to your rel- States, though thirteen nations make or religious people; rather, it is a call for atives. Come out to your friends, atheism a capital offense*), the tactic of fairness and equal treatment for the if indeed they are your friends. coming forward is the right one for our secular community. Come out to your neighbors, to your fellow workers. To the peo- community, too. Openly Secular borrows from the ple who work where you eat and previous “Out Campaign” of the Richard shop. Come out only to the people Dawkins Foundation, as well as the you know, and who know you. . . . “It Gets Better Project,” which features —Harvey Milk, Gay Freedom Day, user-created online videos to assure June 25, 1978 LGBT youth that others have felt the “. . . The tactic of coming alienation they are feeling, that they are ho could have predicted that such a simple act of personal forward is the right one a part of a larger, caring community, and Wcourage, multiplied a million- for our community, too.” that life will improve. Openly Secular has fold, could result in a cultural and legal gathered hundreds of videos of every- revolution? day people discussing their secularism Harvey Milk could. A member of to encourage others to do the same. The the San Francisco Board of Supervisors videos show the joy of acceptance as well as the pain of rejection experienced and one of the nation’s first openly gay In 2014, a handful of secular organiza- by people trying to live as their authentic elected politicians before his assassi- tions—the Richard Dawkins Foundation selves. Here are some examples: nation in 1978, Milk knew the power for Reason & Science (now merging of owning one’s truth. He knew that with the Center for Inquiry), the Secular • “I became more vocal about my hu-​ homosexuals were despised and feared Coalition for America, the Secular Student manist philosophy because . . . I because they were viewed with suspi- Alliance, and the Stiefel Freethought couldn’t find other atheists and cion as an alien class and that the mere Foundation—launched Openly Secular as humanists unless I articulated this act of gentle confrontation by some- a highly sophisticated and multi-pronged belief,” said Vanessa Gomez Brake of one familiar who happens to be gay public relations campaign that asked Berkeley, California, on her Openly would change attitudes. secular people to step into the light to Secular video. He exhorted the crowd that day reduce social hostility and stigmatization. • Not all nonbelievers have such an to “once and for all, break down the CFI and nearly two dozen other secular easy time of it. Vanessa’s experi- myths, destroy the lies and distortions” organizations quickly and in solidarity ence is starkly different from that of through people-to-people connections. joined as partners. By changing attitudes Jonathan Capichuno, whose Openly It was the secret sauce that changed together, we hope to change a nation. Secular video describes ostracism and the trajectory of life for millions of gay Openly Secular has many compo- discrimination in the workplace. “One and lesbian Americans. guy told me ‘shut the f___ up, I don’t *They are Afghanistan, Iran, Malaysia, the The Openly Secular campaign is an want to talk to you. You’re disgusting Maldives,­ Mauritania, Nigeria, Pakistan, attempt to follow that formula for athe- Qatar, Saudia Arabia, Somalia, Sudan, the to me.’ I complained to head manage- ists, agnostics, humanists, skeptics, and United Arab Emirates, and Yemen. ment, and they said ‘there’s nothing

6 Free Inquiry April/May 2016 secularhumanism.org we can do, that’s his beliefs.’” ing forward as the best way to change Yet, even with so much at stake, it • An Openly Secular video from Dustin attitudes. A Pew poll from May 2015 is a challenge to get secular people to Tucker from Columbia, South Carolina, found that 73 percent of people who engage if they are not already activists. who grew up religious but became an say they know gays and lesbians are in This is where the LGBT parallel falls atheist after his experience in the mil- favor of same-sex marriage, compared away. itary, demonstrates that secular activ- with the 59 percent of people who say Gay and lesbian Americans have ism can start at home: “It’s been really they don’t know any gays or lesbians a personal stake in changing society. rewarding for myself and my family and oppose same-sex marriage. Acceptance for the LGBT community to be an out atheist because it gives Why is it important to break down means they can form families with everybody somebody to look at and the latent hostility and distrust directed people they love—and few impulses say ‘hey, this is okay—this is some- toward nonbelievers? For the love of are as basic to humanity or as funda- body I love.’” country. mental to a happy life. For most non- believers, the payoff for acceptance is To give people the tools and con-​ a more attenuated social good. fidence they need to come forward In some ways, LGBT acceptance (our take on the famous “coming out”), might be an easier sell. Once people Openly Secular has designed a range became convinced that being gay is a of toolkits to further understanding, all “By changing attitudes together, biological imperative, not a lifestyle freely available at www.OpenlySecular. we hope to change a nation.” choice, their concern over gay recruit- org. ment fell away. The hysteria that once To build awareness and broader gripped society with bugaboos over public support, the campaign reaches children being taught or raised by gays out to find allied organizations, such as and becoming gay themselves largely People for the American Way and the Despite the accelerating growth of evaporated. American Civil Liberties Union, willing the nonbelief community, there are no In contrast, the prospect of con- to stand with secular Americans. openly atheist members of Congress, vincing others is a real one. We nonbe- The most powerful aspect of the and a recent Pew poll finds that 51 lievers may firmly believe in religious campaign may be its celebrity vid- percent of Americans say they would freedom, but we also view atheism eos from entertainers, notable ath- be less likely to vote for a candidate for and humanism as the most valid world- letes, and politicians: some of these president who is an atheist—a trait that view—and we can be very convincing are Representative Barney Frank, Bill polls worse than adulterer. on that score. Some in the religious Maher, actor John de Lancie, comic Julia People willing to be truthful about community may feel they have a stake Sweeney, entertainer John Davidson, their nonbelief are virtually precluded in keeping us a suspect class. Penn & Teller, athlete Chris Kluwe, the from elective office. Barney Frank, a But ultimately, Americans believe symphonic rock band Nightwish, and Massachusetts congressional represen- in fairness. It is how, in the blink of an National Football League star Arian tative who represented one of the most eye relative to the sweep of human Foster. Having famous people talk progressive districts in the country, history, African Americans, women, about their nonbelief paves the way for admitted to being an atheist twenty-six ethnic minorities, the LGBT commu- average people to do the same. It also years after he came out as gay, and nity, and other once-marginalized peo- shows the general public—the believ- even then only after he retired from ple were granted full citizenship, legal ing public—that in fact they do know, Congress. The one and only member equality, and eventually widespread like, and respect someone who rejects of Congress who was an open atheist, acceptance. religion and the supernatural. Pete Stark of California, was defeated Nonbelievers are next. If we join the Academic research bears out that in his reelection bid in 2012 (though effort and work together, we will win this is the most promising way to break there is no suggestion that he lost due the coveted prize of a collective shrug down pernicious stereotypes. Will to his atheism). when the word atheist is mentioned in Gervais, an assistant professor of social Openly secular people are denied connection with a political candidate. psychology and director of the Beliefs a seat at the public-policy table when Being openly secular will “break and Morality Lab at the University of vital issues such as stem-cell research, down the myths, destroy the lies and distortions.” Harvey Milk’s recipe is Kentucky, has found that prejudice climate change, faith-based initia- foolproof. against atheists by religious believers tives, same-sex marriage, birth control is markedly reduced in countries where and sex education, school vouchers, there is a prevalence or a perceived and evolution teaching in schools are prevalence of atheists. The more they debated and decided. The exclusion know us, the more they like us. tilts the law to privilege religious ideol- Robyn E. Blumner is the CEO of the Center Using the parallel of the gay and ogy and theologically grounded posi- for Inquiry. lesbian experience also points to com- tions.

secularhumanism.org April/May 2016 Free Inquiry 7 Ronald A. Lindsay OP-ED

Justice Scalia and Originalism: May They Rest in Peace

s a jurist, Antonin Scalia will likely plumbers but with more education— stitutionally impermissible practices. be remembered most for cham- because, you know, the piping in our This is especially true with those pro- Apioning the “originalist” view of legal system is more complex than that visions—most of which are found in constitutional law—that is, the view in your bathroom. the Bill of Rights—that limit the gov- that in determining how constitutional But the alleged objectivity of orig- ernment’s ability to interfere with or provisions should be applied today, we inalism is a pernicious myth. To begin, restrict civil liberties. For example, the need to adhere without deviation to the founders themselves did not ad-​ Fourth Amendment prohibits the gov- the “original” meaning of the provi- here to originalism, so originalism is ernment from conducting “unreason- sions. Scalia maintained this is the only predicated on the paradoxical position able searches and seizures”; the Fifth legitimate way for unelected judges to that we should respect the founders by Amendment states that no person can apply the Constitution because other- rejecting their own understanding of be deprived of life, liberty, or property wise they would be acting as legisla- the Constitution. Moreover, Scalia, like “without due process of law”; and the all judges, interpreted constitutional Eighth Amendment prohibits “exces- provisions through his own ideological sive” bail and fines and “cruel and prism. The mask of originalism was unusual punishments.” simply used to camouflage his agenda. So how does a jurist such as Scalia, “The originalist view has some How is an originalist supposed to who believes the Constitution’s text superficial merit, which, in part, determine the meaning of a constitu- must govern the application of the tional provision? According to Scalia, Constitution to a contemporary dis- explains why it continues to one starts, and ideally ends, with the pute, determine whether a punish- have supporters.” text. Just read the provision in question. ment is “cruel” or “unusual”? Scalia’s Fine, the Constitution does con- answer was that we need to look to tain a number of provisions that are history, which will provide the requisite specific and, at least arguably, unam- context for interpreting constitutional biguous. For example, one must be provisions. Scalia maintained that by tors. Scalia repeatedly heaped scorn on at least thirty-five-years-old to be the examining how those who approved the view that judges should interpret president (Article 2, section 1) and an and adopted the language in ques- constitutional provisions in light of con- argument that “years” in this provision tion understood the language, we can temporary conditions and standards. really means “Martian years” is unlikely determine what the government can The originalist view has some super- to be found persuasive. But precisely and cannot do. For example, if at the ficial merit, which, in part, explains why because these provisions are unambig- time of the adoption of the Eighth it continues to have supporters. On uous, they have not been the subject of Amendment capital punishment was this view, judges are not influenced by much litigation. an accepted practice then, according to their personal beliefs. Instead, they are On the other hand, a number of Scalia, it is clearly unjustified to argue objective legal technicians who hold provisions in the Constitution are very that capital punishment is forbidden by their positions because they have the broadly worded and do not provide a the Eighth Amendment. skills necessary to understand and apply clear, definitive demarcation between Scalia’s position ignores the fact that the constitutional manual. They’re like constitutionally permissible and con- history is itself open to dispute and

8 Free Inquiry April/May 2016 secularhumanism.org interpretation. The dueling opinions of lying objectives of these principles. ing government promotion of religion Scalia and Justice Stevens in District of In many instances, the Supreme was that the establishment clause of Columbia v. Heller (the 2008 case decid- Court has done so. For example, in the First Amendment supposedly only ing that the Second Amendment pro- 1967, the Supreme Court determined prohibited government explicitly pre- tects individual gun rights) were both that the Fourth Amendment prohibi- ferring one (monotheistic) religion rich in historical detail and reached tion on an unreasonable search and over another—the government could completely opposite conclusions. seizure applies to wiretapping. But still promote religion in general. Yet, But the more fundamental flaw is there was no electronic eavesdrop- the history of the First United States to assume that the founders wanted ping in 1791, so the court had to con- Congress’s consideration of propos- us to use detailed historical research, sider what it viewed as the underlying als for the establishment clause deci- or perhaps necromancy, to discern the objectives of the Fourth Amendment sively refutes Scalia’s understanding specific things they were thinking of at to reach its decision. To argue that of this provision. Specifically, the First the time they wrote the Constitution. the text of the Fourth Amendment United States Congress considered and As indicated, Scalia argued that cap- along with knowledge of the types rejected language that would have ital punishment cannot be cruel and of searches the founders specifically limited the establishment clause to a prohibition of preferences among reli- unusual because it was practiced at the approved or disapproved could render time the Bill of Rights was adopted. However, that assumes that what those who proposed and ratified the Eighth Amendment intended was something such as: “The government cannot uti- lize punishments considered cruel and unusual at the time of the enactment of this amendment.” Where is the justifica- tion for this interpretation? There isn’t any. There is certainly no justification in the text itself because the founders did not include the language I italicized— although it would have been easy for them to do so. The Constitution doesn’t have a word limit. Given that the founders hoped that the Constitution would endure for generations, it is much more plausi- ble to infer that what they intended Antonin Scalia was to establish the principle that the government may not impose any pun- gions and instead opted for very broad ishment that, given the circumstances precise the meaning of this provision is language prohibiting any govern- of the time, is considered cruel and either disingenuous or naïve. ment involvement respecting religion. unusual. That’s why they used the In short, there is no basis for claim- (Justice Souter’s concurring opinion ing that Scalia’s originalist method is open-ended language. As indicated by in Lee v. Weisman provides a detailed more “objective.” His method relies on the minimum-age requirement for the description of the evolution of the lan- certain suppositions just as much as any presidency and numerous other pro- guage in the First Amendment.) rival method of constitutional interpre- visions, when the founders wanted to The reality is that Scalia indulged in tation, and, if anything, the supposi- be very precise, they had no trouble motivated reasoning as often, if not tions of the originalist view are more doing so. So they could have listed more frequently, than the justices and the specific punishments they consid- questionable. judges he ridiculed. The originalist ered cruel or unusual. Instead, they In addition, Scalia himself ignored position on constitutional interpreta- deliberately opted for more general textual history when it suited his pur- tion should be laid to rest along with guidance. Likewise with other critical poses. One of the legal positions for Justice Scalia. provisions, such as the “due process” which Scalia was most noted was a clause or the prohibitions on “unrea- rejection of the view that the gov- sonable” searches and seizures. They ernment is not supposed to promote Ronald A. Lindsay is the president of the recognized they could not predict the religion. Scalia, an extremely devout Center for Inquiry. Until January 2016, he future, and they trusted future gener- Catholic, never met any government also served as CEO. He is a lawyer and a ations to apply these general principles endorsement or funding of religion he philosopher. intelligently, consistent with the under- did not like. His rationale for approv-

secularhumanism.org April/May 2016 Free Inquiry 9 Take action with us.

You can help promote science, reason, and secular values. Imagine a world where religion and pseudoscience do not infl uence public policy—a world where religion no longer enjoys a privileged position. The Center for Inquiry is working toward these goals and educating the public to use reason, science, and secular values rather than religion and pseudoscience to establish public policy. The Center for Inquiry advances its mission through advocacy, education, and outreach programs. No other organizations advance science and secularism on as many fronts as CFI and its programs, the Council for Secular Humanism and the Committee for Skeptical Inquiry.

Donate today. When you make a donation to CFI, you become a member of a worldwide movement of humanists, skeptics, atheists, and freethinkers—all working together to promote the secular worldview and give voice to your values. Our major goals include: I Protecting the rights of nonbelievers I Advocating for science-based medicine I Sustaining and expanding the secular movement Make your most generous gift today, or request information on planned giving or making a bequest. To receive a brochure elaborating on what we are doing to achieve our important goals and how you can help, please complete and return the attached card or contact us at: Center for Inquiry Development Offi ce PO Box 741 Amherst, NY 14226 1.800.818.7071 [email protected] www.centerforinquiry.net/donate Greta Christina OP-ED

How Selfish Is It Okay to Be?

s humanists and rationalists, matters to oneself any more than have a rich inner life and a strong sense how do we decide the difference any other person matters to him- of ourselves. After all, if every one of us Abetween selfishness and self-pres- self or herself. prioritized the needs of the many over ervation? Or to put the question more our own needs—how would any of us My pain isn’t, from an objective bluntly: How selfish is it okay to be? get to be on the receiving end of all this point of view, any more important than To even touch on this question, I prioritizing? How would any of us ever anyone else’s pain. My happiness isn’t need to get a little bit into what it means get to matter? any more important than anyone else’s to be ethical. I’m not talking about the What’s more, when we place a low happiness. Unfairness or disloyalty biological basis of morality, the core priority on ourselves, we become easy to me isn’t any more important than values we seem to have evolved with as to take advantage of. Believe me, I unfairness or disloyalty to anyone else. a social species. I’m talking about the Yes, this summary is vastly oversim- philosophical basis, how ethics even plified: philosophers differ a lot on this make sense in a rational, coherent way. topic, and entire libraries of books have Here’s the oversimplified summary that “As humanists and rationalists, been written about it. Stay with me for makes the most sense to me (I’m swip- now. How would this apply to the ques- how do we decide the ing it from Rebecca Goldstein, since tion of selfishness and how we decide she’s who I first heard it from): People difference between selfishness when and how much is okay? are ethical because we understand that and self-preservation?” Well, even if we theoretically accept other people matter. that everyone matters as much as we To break it down a little more than do, we don’t always live as if this were that: true. Obviously. On a day-to-day basis, speak from bitter experience. The bal- 1. We understand that we, ourselves, we do act as if we matter more than ance between selfishness and selfless- matter—to ourselves, if to nobody anyone else in the universe. We don’t ness can often wind up in the Spanish else. This is the starting assumption. give away all our money and posses- Prisoner dilemma. Much of the time, 2. We understand that other people sions just because some people have good actions have good consequences matter to themselves as much as we less than us. We act as if our desire matter to ourselves. for cable TV and nice dinners is more only if everyone plays fair—and not 3. We understand that, from an objec- important than a homeless person’s everyone plays fair. There will always tive viewpoint, none of us matters need for a place to sleep. We have eth- be people who take advantage of other any more than anyone else. ical standards, but we don’t always live people’s goodwill. We’re allowed to up to them. remember this and take it into account. Now, number 3 is a little tricky. In And here’s the kicker: I’m not sure Being a good person doesn’t mean one sense, it’s obviously not true. From that is a terrible thing. being a sucker. And if we sacrificed an objective viewpoint, the president Imagine a social species where each everything we possibly could for the of the United States matters more than animal consistently prioritizes itself needs of others, we’d soon have noth- I do. The president has the power to exactly as high as the other animals in ing left to give: no money, no energy, affect a lot more people than I do, and its group and consistently prioritizes the no health, no time. a lot more people care about what the group over its own well-being. When I So I think it’s at least somewhat okay president does. So I’ll adjust that a little. imagine this, what I picture is ants. And to act as if we are the center of the uni- 3. We understand that, from an I don’t want us to be ants. Some of objective viewpoint, none of us what makes people special is that we (Continued on page 44)

secularhumanism.org April/May 2016 Free Inquiry 11 Russell Blackford OP-ED

Islamophobia or Anti-Muslim Prejudice?

n a post on his website dated January 1, cize Islam suffer from a mental illness. intolerance that sometimes rises to the 2016, Michael Nugent, the chairperson Even if this overstates things slightly, the level of harassment and violence. It is no Iof Atheist Ireland, offers five new-year widespread use of Islamophobia as a wonder, then, that so many well-mean- challenges for atheists and secularists. propaganda term is surely intended to ing people view Muslims as a disadvan- All five are, I think, worthy of support. insinuate an analogy with homophobia taged group within Western societies. In Nugent advocates that we do the fol- and xenophobia—and those words are all honesty, those people have a point. lowing: themselves employed to suggest that We should certainly be able to refer in pathological fear underlies the dislike of a concise way to the ill-treatment that 1. Oppose the silencing word gay men, lesbians, foreigners, and for- Muslims often suffer in societies where Islamophobia. eign cultures. Of course, there may be they are a minority, but we can do that 2. Promote robust civil dialogue, plenty of truth in that suggestion. In par- straightforwardly enough by referring not Internet rage. ticular, dislike of gay men and lesbians to “anti-Muslim prejudice” or “anti-Mus- 3. Normalize the use of the word does, indeed, seem irrational, and it may lim bigotry.” atheism. well be connected with atavistic feelings We should also take note that this 4. Promote fundamental human rights. of fear and disgust. Not all cultures are prejudice or bigotry does not—generally 5. Promote ethical secular democracy. equal—some are, after all, authoritarian, speaking—come from atheists and secu- misogynist, puritanical, militaristic, or oth- larists. More often it comes from our nat- While I agree with each of these, I erwise unpleasant—but hostility to for- ural enemies: Far-Right groups with what propose to focus on the first. I’ve been eigners and foreign cultures is very often they see as traditional stances on moral uncertain in the past, but I now agree grounded in ignorance and an irrational and cultural issues. These groups often that the use of the word Islamophobia fear of the Other. display racist tendencies, a marked streak By contrast, hostility toward Islam of cultural parochialism and xenophobia, and a general dislike of immigrants. It is Islamophobia may be rationally based, and even a “. . . The word is fear of Islam may be rational, at least not coincidental that much of the public doing more harm than good and up to a point. Like all religions, Islam criticism of Islam and Muslims emanates . . . it ought to be shelved.” has its socially dangerous aspects. Why from political parties and associated shouldn’t rational people fear them, or groups found on the extreme right of feel concerned? the political spectrum, such as the Front National in France. Such organizations is doing more harm than good and that don’t mean to deny that some dislike typically promote an intense, even big- it ought to be shelved. To the extent of Islam, or impatience with Muslims oted nationalism—combined with what that its use does some degree of good, I and their spiritual leaders, has a qua- they portray as a defense of Christian we have obvious alternatives such as si-racist or outright racist character. traditions and values and an endangered “anti-Muslim prejudice” or “anti-Muslim Some of it may be grounded in cultural “Christian identity.” bigotry.” As Nugent writes, the concept parochialism, and some may result from The propagation of a special word of Islamophobia conflates two very differ- a racist dislike of Arabs in particular. such as Islamophobia comes from social ent ideas: the prejudiced ill-treatment of Nor do I mean to deny that Muslims in commentators who are highly sensitive Muslims and criticism of a religion—Islam. Western countries often endure a mix of to all this. That’s understandable, but Nugent adds that using a phobia suffix suspicion, cultural and personal misun- tends to suggest that those who criti- derstanding, discrimination, abuse, and (Continued on page 44)

12 Free Inquiry April/May 2016 secularhumanism.org Ophelia Benson OP-ED

Shared Values

audi Arabia is one of a very small Arabia. Islamic State considers itself Sri Lankan woman who worked as a number of countries that did not a legitimate state, and so does Saudi domestic helper in Riyadh was sen- Svote for the Universal Declaration Arabia. tenced to death by stoning for “adul- of Human Rights (UDHR) when it was We know the reasons; we know tery” with a fellow Sri Lankan migrant adopted by the United Nations General about oil and regional stability and worker. In December, the Saudi author- Assembly on December 10, 1948. The wanting to be able to fly in Saudi ities reduced her sentence to three others were South Africa and the Soviet airspace. But the reasons don’t seem years in prison after an outcry in Sri Bloc countries. enough, which is to say that given the Lanka and globally. Others, who don’t This is not some trivial footnote facts, they seem contemptible. get global attention, don’t get their to history. Saudi Arabia is officially There is for instance the fact that half sentences reduced. an ally of many liberal democracies, the population—women—has essen- yet it spurned the UDHR in company tially no rights. Women in Saudi Arabia with newly apartheid South Africa and are minors for life, required to ask a male authoritarian communist states. This guardian (a mahram) for permission “Saudi Arabia is officially an ally should seem stranger to us than it does. before they can travel or work. They are of many liberal democracies, The hostility toward human rights of not allowed to go out in public without apartheid South Africa eventually made a mahram. They are not allowed to drive. yet it spurned the UDHR in it a pariah state, and its pariah status in There is the fact that absolutely no company with newly apartheid turn forced an end to apartheid. The dissent is allowed, and dissenters are South Africa and authoritarian stark absence of human rights in the flogged, jailed, or executed. Raif Badawi Soviet Bloc eventually helped cause it was sentenced to one thousand lashes communist states.” to crumble. Why has nothing similar (as well as a long prison sentence and happened to Saudi Arabia? Why has a huge fine) for merely defending free global outrage not made something speech on his blog. His lawyer Waleed There is the fact that Saudi Arabia similar happen to Saudi Arabia? Why Abu al-Khair was sentenced to fifteen employs terrible, degrading forms of were conditions in South Africa and years in prison for such pseudo-crimes punishment such as flogging, ampu- East Germany treated as human-rights as insulting the judiciary, disobeying tation, and beheading. There was issues while those in Saudi Arabia were the ruler, and harming the reputation another outcry in the fall of 2015 when not? Why now is the Islamic State a of the Kingdom. They are well known, a seventy-four-year-old British man was dreaded enemy while Saudi Arabia is but there are many others, less well sentenced to 350 lashes for having still an ally? I would really like to know. known, in similar situations. some bottles of homemade wine in the The two are not radically different, There is the fact that foreign work- back of his car. He was released and after all. Islamic State beheads people, ers are tied to “sponsoring” employ- sent home to the United Kingdom after and so does Saudi Arabia. Islamic State ers and cannot change jobs without a storm of protest, whereupon, accord- enslaves women, and so does Saudi their employers’ permission. The abuse ing to the BBC, “Foreign Secretary Philip Arabia. Islamic State kills people for of foreign domestic workers, mostly Hammond said the release showed the “apostasy” and “blasphemy,” and so women and mostly from countries such ‘strength and breadth’ of Anglo-Saudi does Saudi Arabia. Islamic State con- as the Philippines and Sri Lanka, has relations.” I wonder what the initial siders Sharia law absolute and bind- been extensively reported by Human sentencing showed, then. ing, and so does Saudi Arabia. Islamic Rights Watch and other nongovern- State hates the Jews, and so does Saudi mental organizations. Last August, a (Continued on page 46)

secularhumanism.org April/May 2016 Free Inquiry 13 Mark Rubinstein OP-ED

The Christian Moral Code, Part 1: Sin

ou can review Christian scripture for simplistic at times with some of the prob- child becomes an adult and experiences its historical accuracy, for its theo- lems that confront us. But I have often the inhospitality of the real world, this Ylogical consistency, or for its histor- wondered: Within the covers of that sin- extreme view soon breaks down. But he ical impact in the centuries following its gle book [the Bible] are all the answers or she can never completely escape from composition two thousand years ago. to all the problems that face us today, this limited perspective. As Sylvia Plath For me, most interesting is the wisdom if we’d only look there” (address given affirms, “I shut my eyes and all the world of its moral code, which has been praised at the National Religious Broadcasters drops dead; I lift my lids and all is born as the best that our species has so far Convention, January 31, 1993). again.” devised. Confronted with moral choices, Some, such as the talented popular his- The more radical egoist will believe even non-Christians ask, WWJD? or What torian Thomas Cahill, carry this sentiment without sufficient evidence, overly influ- would Jesus do? one giant leap further: The sublimity of enced by his or her own experience. He the moral sentiments expressed in the or she will tend to over-weight confir- Gospels proves their superhuman origins! mation derived from personal revelation If we look to the New Testament, and faith and under-weight contrary “The more radical egoist will which contains most of what religious evidence derived from widely accepted believe without sufficient Christians think they know about Jesus, observation and reason. He or she may even conclude that he or she is too evidence, overly influenced does this scripture’s reputation hold up in the light of careful scrutiny? central to the universe to really die. As by his or her own experience.” human beings, we cannot escape a pre- ‘Original Sin’ occupation with our own lives; it comes At the root of Christian theology, Paul with the territory. and Augustine invented the idea of “orig- But instead of moderating this flaw in As he appears in the Gospels of the inal sin”: Adam’s sin of disobedience in human nature, Christianity strengthens New Testament, Jesus has been endorsed the Garden of Eden is inherited by all it. Paul says that you are born hopelessly as the greatest moralist of all time. Even future generations of humanity. This sets depraved and cannot achieve salvation the deist (non-Christian) Founding Fathers the scene for all men and women to need on your own. You must humble yourself of the United States were impressed. For God’s forgiveness, no matter how free of before God and ask for his help. But do not, as Christians do, mistake this for true example: “As to Jesus of Nazareth, my sin they themselves have otherwise been. humility. Fundamentally, it is a form of Opinion of whom you particularly desire, However, the true original sin, likewise egoism. Observe what egoistic certainties I think the System of Morals and his contracted at birth and never completely are presumed. Religion, as he left them to us, the best overcome, is something else. It is self-cen- the World ever saw or is likely to see. . . .” teredness or egoism—the sense that you • Species-based egoism: God made the (Benjamin Franklin, letter to Ezra Stiles, occupy a naturally privileged psychologi- universe with human beings especially March 9, 1790). cal vantage point that causes you to see in mind. Man was even created in his Though not themselves believing the universe as centered around your image. Everything happens to human- Christians, other supporters of Christian existence and experience. Egoism begins ity for a God-intended reason or as a morality included Thomas Jefferson at birth, when the infant naturally expe- sign from God. Devotional study allows and Charles Dickens. More recently, for- riences a genuine solipsism, in which he man to discern the will of God. mer President Ronald Reagan gave this or she is the center and singular inhabi- endorsement: “I am accused of being tant of his or her conscious world. As the (Continued on page 46)

14 Free Inquiry April/May 2016 secularhumanism.org Shadia B. Drury OP-ED

Foreign Affairs and the Culture of Shame

here is a progressive narrative in in the eyes of others. A classic fictional cultures become particularly nasty when the West, according to which the account that nonetheless captures the legal sanctions are attached to socially T development of humanity’s moral shame culture of Puritan New England is proscribed activities, even when these consciousness has gone from a primitive Nathaniel Hawthorne’s novel The Scarlet activities harm no one. Imagine what it culture of shame to an enlightened cul- Letter (1850). In societies such as that in must be like to be a homosexual in Saudi ture of guilt. In my view, this progressive the novel, death is often preferable to a Arabia or Iran, where homosexuality is thesis is not only a species of Western life of shame. punishable by death. triumphalism, it is false, because history Shame cultures tend to be hierarchi- Since the collective norms (of any is not a happy tale of progress, because cal; however, hierarchy is not the same as given community) are not always worthy guilt and shame cultures are not mutu- authoritarianism. Properly understood, of respect, revolt against these norms ally exclusive but coexist, and because those at the top of the hierarchy are a moral sensibility based on guilt is not custodians—they are responsible for the necessarily superior to one based on well-being of the whole. Status is asso- shame, since both suffer from serious ciated with responsibility, not self-ag- “. . . Guilt and shame cultures flaws. By obscuring the important role grandizement. As the famous anthro- that shame plays in the domain of inter- are not mutually exclusive pologist Ruth Benedict has argued in national relations, the progressive narra- but coexist. . . .” The Chrysanthemum and the Sword, tive blinds the West to the shortcomings Japanese patriarchy eschewed the sort of its liberal triumphalism. of authoritarianism that was common- Even though I welcome the liberal place in Prussian Germany. It behooves triumph over shame in domestic politics, those at the apex of the international I believe that liberal society would be hierarchy to follow the Japanese model. can be heroic. This is what accounts for stronger and less delusional if it were to In a shame culture, those who accept the appeal of the progressive narrative, recognize its limitations and acknowl- their station and do their duty live a life which dates back at least to Immanuel edge shame as a valuable asset in foreign of security, free from alienation, isolation, Kant (1724–1804) and Friedrich Hegel affairs. Indeed, the strident self-asser- or ennui—the sorts of ills that afflict indi- (1770–1831). The idea is that guilt is an tion that is at the heart of a guilt-based advance over shame because guilt has morality is implicated in the two greatest viduals in modern society. However, the its source in the autonomous individ- problems that afflict international rela- price paid by nonconformists in a shame ual, not the community. The success of tions today—Islamic terrorism and liberal culture is ostracism and contempt. No Christianity in the West had a great deal triumphalism. one will deal with them; no one will go to do with this transition. As Hegel rec- The distinction between shame and to their shops or use their services; and ognized, the individualistic tenor of guilt- guilt is instructive. Shame has its roots in no one will marry them or their sons or based morality owes a special debt to the norms of the community; it is socially daughters. In foreign affairs, economic Protestantism. The latter emphasizes the inspired, collective, and shared. It is often sanctions and boycotts operate in the individual’s direct relationship with God, described as heteronomous, because the same way. without any of the intermediaries (such source of moral norms is external to the Shame-based societies can be very as the Virgin Mary and the saints) who individual, even when they are internal- unjust because shame does not have its played such a commanding role within ized by socialization. A shame culture source merely in the things we do, or fail is characterized above all else by fear to do; it also has its source in things that Catholicism. of scandal, loss of face, and humiliation we have little or no control over. Shame (Continued on page 48)

secularhumanism.org April/May 2016 Free Inquiry 15 LOOKING BACK

35 Years Ago in Free Inquiry Moslem pilgrim who killed himself and three hundred other people by brew- ing his own tea on a jetliner. . . .” “Poking fun at the frauds and follies of religion made Voltaire both famous —Thomas Szasz, “Tea and and infamous. Although it was then Sympathy on the Way to risky to do so, it was intellectually Mecca,” from Free Inquiry respectable—and it made a difference. Volume 1, No. 2 (Spring 1981) Today, the situation seems to be just Szasz, a founding contributing editor of the reverse. Although poking fun at Free Inquiry, was alluding to an August 20, religious frauds and follies is no lon- 1980, disaster then attributed to a pilgrim ger especially risky, it is also no lon- aboard a flight to Mecca who allegedly lit ger intellectually respectable—and, a portable gas stove to brew tea, inciner- what’s more important, it makes no ating the plane’s interior and causing 301 difference. Still, let us imagine what a deaths. (The disaster is now attributed to a Voltaire might now be saying about the cargo fire of unknown origin.)

25 Years Ago in Free Inquiry [The] results of the survey indicate that there is a need for alternatives to the “Where does the UUA [Unitarian UUA for those who are not willing to Universalist Association] stand today in make the religious and philosophical regards to humanism? Many feel that it compromises that membership in the is de-emphasizing its humanistic roots, UUA would seem to require.” and putting more attention on religious —Paul Kurtz and Vern Bullough, values and spiritual concerns. . . . [We] in cooperation with Ranjit decided to send a questionnaire to all Sandhu, “The Unitarian the churches and fellowships, to gather Universalist­ Association: more information about the beliefs of Humanism or Theism?,” Unitarian Universalists today. . . . Nine from Free Inquiry Volume 11, hundred and thirty-five questionnaires No. 2 (Spring 1991) were sent out, and we received 344 or 36.8 percent back. These returns After this survey was published, the enforce our belief that, while human- Unitarian Universalist Association dis- ism is influential in the UUA, it is not continued offering the mailing list of the dominant voice. . . . [The] congre- its churches and fellowships for rental, gations seem to be more humanistically ensuring that a study of this design could oriented than many of their leaders. . . . not be repeated.

16 Free Inquiry April/May 2016 secularhumanism.org LETTERS

nessing the dire consequences the Roman Catholic Church. But charlatans informed their flocks of overpopulation through- it must be done. that certain actions were offen- out the world, especially in Demographic inversion can sive to the gods. drought-afflicted regions such and should be resolved with care- The theodicy debate is get- as the Middle East, large parts ful economic planning. The latter ting into a fight with a tar-baby. of Africa, and even California. will not go over well in America Existentialists, secularists, reduc- Hundreds of millions in the Third because it smacks of socialism. tive materialists, or whatever we World who can no longer survive But again, it must be done. call ourselves will end up stuck in rural areas vanishing through John L. Indo and covered with muck. Evil is a development or desertification Houston, Texas Christian word and a Christian have crowded into polluted, concept. The universe we inhabit slum-ridden urban centers such has never been an Eden-like par- as Rio de Janeiro, Mumbai, and adise free of chaos, hostility, and Lagos, the so-called “megalopo- Atheodicy and the murder. lises” of the world with millions The problem of evil is a sub- of inhabitants. The frightening Impossibility of God terfuge. It is answering the Zika virus, which is spreading like Re: the special section “Athe­odicy wrong question and a waste of The End of China’s wildfire throughout the Western and the Impossibility of God” time. Evil, like the gods, does Hemisphere, began its march in (FI, February/March 2016). The not exist: it’s as real as pregnant One-Child Policy fetid pools of water in impov- two rhinoceroses at the party to virgins, walking cadavers, and erished and densely populated transubstantiation. Love and We are in complete agreement which no one in the theodicy Brazilian favelas. harmony are not the guiding with Tom Flynn’s concern with debate has paid attention are the As for the claim that demo- connotation (and denotation) of principles of the universe. Get the need and hazards of demo- graphic inversion will inevitably graphic inversion (“China’s One- the word evil and the presump- over it. result in a shrinking younger Child Policy: A Requiem,” FI, tion that the presence of what Louis S. Bedrock population unable to support February/March­ 2016). Over­ is called “evil” by Christians and social programs for a larger Roselle, New Jersey population is at the base of most other delusional or misinformed elderly population, there is a sim- of our environmental problems: souls is an anomaly. A 1947 ple solution. Establish a just eco- climate change, resource deple- short film called Les Assassins de nomic system that will increase God permits evil because we’ve tion, and wars. We are very l’Eau Douce (Assassins of Fresh the incomes of working-class been given the essential gift of near a dangerous tipping point, Water) lasts twenty-seven min- people so their tax contributions free will. God will not compel beyond which very serious or utes, during which micro-photo- will rise accordingly, abolish all us to love or serve him—such perhaps catastrophic events will graphed freshwater animals are tax loopholes for multinational would not be genuine love—and beset our poor civilization. shown “killing and imbibing one corporations and the 1 percent, this realm of freedom necessar- another by every sort of biting, Joe H. Mullins, Professor and restore capital gains taxes ily allows for it to be abused, for stabbing, stinging, sucking, and Emeritus, University of New on a global basis to the much evil to occur. It is this explanation ingesting process that the end- Mexico higher level of the 1960s. that theistic apologists, lacking less ingenuity of Mother Nature anything better, have borrowed. Linda L. Mullins Dennis Middlebrooks has evolved.” The movie is a It sounds good, but there’s a Albuquerque, New Mexico Brooklyn, New York microcosm of the universe. From major problem here. After the the smallest organisms to vast attacks of September 11, 2001, galaxies, violence is the common Jerry Falwell blamed them not denominator, as Werner Herzog I fully agree with Tom Flynn that China’s one-child-to-a-family pol-​ on the Muslim terrorists but on has correctly observed. China’s abandonment of its one- icy was not working as planned, Americans: namely, homosex- and it did cause a welter of civil In the very short time that child policy and its embrace of uals, abortion advocates, fem- rights problems. But I think it was humans have evolved and pro-natalist programs should inists, secularists, pagans—in a nonetheless a step in the right attempted to live together, they not be a cause for celebration. word, liberals (and Pat Robert­ direction. Population control is have tried to limit and control I am a longtime member of son concurred). God, Falwell definitely a necessity for our sur- this violence within the tribe Nega­tive Population Growth, claimed, was offended by these an organization that recognizes vival on this planet, but I think and eventually among tribes. malefactors and withdrew his that an unrestrained increase in it would best be accomplished They have developed systems protection from America. In the number of people on our by advocating and distributing of rules and laws—principles of other words, he could have pre- planet is a blueprint for demo- contraception and by moving conduct governing an individual vented these attacks from occur- graphic and ecological disaster women into the work force with or a group that would become ring, but he refused to. and that the ideal global popu- full civil equality. With women in eventually morph into systems This was nothing new. Puritans lation should be in the 1.5 to 2 full-time careers, family size will of ethics or moral codes after have always been pleased to warn billion range at most, a figure drop drastically in other countries the evolution of religions. Once us that our “sins” risk the prospect that the late Isaac Asimov advo- as it has in the United States. gods entered the picture, certain of God withdrawing his protec- cated a quarter of a century Implementing these measures activities were not only unlaw- tion. And the Jewish prophets ago and which is a fraction of around the world is, of course, ful because they threatened the the present level of 7.3 billion a formidable task, especially in fabric of the social unit but “evil” and rising. We are already wit- parts of the world dominated by or “sinful” because shamans and (Continued on page 66)

secularhumanism.org April/May 2016 Free Inquiry 17 How Do We Sustain the Growth of Unbelief? Introduction

Tom Flynn

hether you call it unbelief, irreligion, infidelity, or ing out of the churches in a torrent, but few affiliate with the secularity, “freedom from religion” in the personal organizations and publications that, as we see things, best Wsense keeps on growing. In a recent major survey, represent their interests. What is going on here? How can a record 22.8 percent of American adults report that they our movement better tap this upwelling of the unaffiliated? are Nones—that is, they claim no religious affiliation. That Or is this a signal that completely new ways of organizing are figure rises to 35 percent among Millennials (born 1981 to required? In a society where unbelief is increasingly accepted 1996). The number self-defining as “atheist” or “agnostic” rather than marginalized, are old ways of organizing—often (much less “secular humanist”) is considerably smaller, but focused on creating safe havens where embattled freethink- it too is growing. In between, and subject to the greatest ers can associate with the like-minded and express their variance from study to study, is the population of so-called thoughts without fear of censure—now less relevant? “hard seculars,” respondents who decline to check the box In this issue of Free Inquiry, a prestigious panel of experts for “atheist” or “agnostic” but who reveal in response to offers diverse interpretations of the current landscape— accompanied by, if anything, even more diverse recom- mendations for the future. All contributors to this feature hail from the “Americans are spilling out of the churches in a torrent, fast-growing community of social scientists studying but few affiliate with the organizations and publications the phenomena surrounding unbelief. That in itself is a remarkable development: less than a decade ago, that, as we see things, best represent their interests. activists had good reason to lament that social science What is going on here?” ignored our movement. What was known about unbe- lievers reflected data acquired only as “bycatch” during studies of believers. Atheists, agnostics, freethinkers, and humanists languished in the “other” category at the bottom of statistical tables. Among other things, this personal-philosophy and lifestyle questions that religion is made it very difficult to study important differences among not important to them, they don’t attend church, don’t pray, nonreligious individuals. It is heartening to see how rapidly don’t want a religious funeral when they die, and the like. things have changed. (A recent acknowledgment of this phe- Despite their aversion to the labels, hard seculars are effec- nomenon was the cover feature “Bridging the Gulf: At Last, tively atheists or agnostics. Social Science Measures Secularity,” Free Inquiry, February/ In contrast to all this growth, the number of people March 2012.) belonging to national atheist, freethought, or humanist In this introduction, I will preview selected insights from organizations and/or subscribing to “movement” magazines the articles that follow. But before doing so, I must call such as Free Inquiry has remained relatively static. From a attention to an intriguing development of the last few years. movement perspective, this is disturbing. Americans are spill- Generally speaking, social scientists who study unbelief have

18 Free Inquiry April/May 2016 secularhumanism.org settled on a vocabulary in which the word secular means ple, in a major 2013 survey of college students, researcher something decidedly different from what it means to many of Barry A. Kosmin (a Center for Inquiry board member and us in the movement. When used by researchers, secular often also a contributor to this special section) made the unsettling means simply “nonreligious.” Seculars are often equivalent to discovery that students who defined themselves as secular the Nones, that 22.8 percent who identify with no religious were significantly less likely than students self-identifying denomination. If you have no religious identification, con- as spiritual or religious to think that “separation of religion gratulations: You’re a “secular.” from state/government” was important to the meaning of The novelty of this is evident when we consider that— secularism! (See Barry A. Kosmin, “American Secular Identity, depending on which survey you consult—somewhere Twenty-First Century Style: Secular College Students in 2013,” between one-third and two-thirds of the Nones are still in Free Inquiry, June/July 2014.) some way religious or spiritual. To us in the movement, it In addition, social science frequently overlooks the distinc- seems strange to refer to people who still pray, engage in tions among secular humanists, congregational humanists, occult practices, or report belief in nonmaterial entities or an and religious Humanists. This is evident in the number of afterlife as “secular.” contributors to this feature who include congregational proj- In much the same way, some of the associations that we in ects such as the Sunday Assembly and social-service work as the movement make with “secular” simply aren’t on the social an activity for humanist/atheist groups in their discussions. scientists’ radar: for one, “secular” as shorthand for philo- Again, their broader definition ofsecular may be insufficiently sophical naturalism, that is, for disbelief in or denial of the granular to capture the extent to which some secular human- supernatural generally. This should not be seen as a failing ists prefer to avoid group activities whose forms echo church on the part of social scientists; they are using the language in services or consider life-stance orientation an obsolete stan- the way that best facilitates their research. We have historic dard by which to organize charitable projects. reasons for using it somewhat differently, and for con- tinuing to do so. Nonetheless, we must recognize that a long list of characteristics that, to varying degrees, movement secular humanists tend to associate with their life stance may not be included in the social-sci- “In a society where unbelief is increasingly ence definition of secular. Here is a partial list: accepted rather than marginalized, are old ways • As noted, philosophical naturalism; of organizing . . . now less relevant?” • Strong support for church-state separation; • Welcoming the relegation of religious matters to the private sphere and where possible, their exclu- sion from public life; • Welcoming the transfer of nonecclesiastical functions hat said, let’s turn to the articles. In his essay “Secularism (social services, education, care of the sick, and the like) and Social Progress,” Phil Zuckerman argues for a clear link from churches to nonreligious institutions, whether civic or T between secularity, both individual and social, and important private; indices of social progress. In “Whither American Freethink- • Espousing an Enlightenment individualism that stresses ing?” Jesse Max Smith emphasizes the ways that changes in emancipation from intrusive control by church, state, or the social status of unbelief may require movement groups society—in philosopher Bertrand Russell’s coinage, the and publications to pursue different goals. In particular, he quest to “free us from the tyranny of custom”; suggests, we may need to “outgrow a public discourse cen- • Discomfort with/antipathy toward ritual, especially when tered on unbelief.” In “Racial Diversity and the Future of the enacted in groups led by a celebrant according to a script Secular Movement,” Juhem Navarro-Rivera reflects on the reminiscent of a religious service. implication of rising racial and gender diversity among young In the articles that follow, our intrepid copy editors have seculars, which contrasts sharply with the movement’s largely assisted the contributors in using secular and its cognates white male past. less broadly, more in line with what most Free Inquiry readers In “Raising Our Children to Choose for Themselves,” understand by them. But readers should be aware that the Christel J. Manning focuses on young parents drawn to intended meaning of secular is diverging, and not just among secular groups while seeking values education for their chil- social scientists. In particular, college students may be coming dren—a phenomenon she thinks could drive future growth to understand the term more as their professors do than as in the movement. Yet humanist parents are often driven by we do. Knowing this makes it easier to understand some oth- their own values not to impose humanist tenets on their chil- erwise head-scratching findings in recent studies. For exam- dren, instead teaching the importance of personal choice—a

secularhumanism.org April/May 2016 Free Inquiry 19 laudable stance but one that complicates a growth strategy based on values education. In the feature’s closing articles, “Does It Matter Which Way About That Word We Go?” and “An Evidence-Based Strategy for Sustaining the Growth of Unbelief,” Ryan T. Cragun and Barry A. Kosmin, Unbelief … respectively, teach a master class in applying evidence from the social sciences to hard questions about the movement’s future. This feature is titled “How Do We Sustain the Amplifying a point made also by Smith, Kosmin notes that as Growth of Unbelief?” Some object to the term unbelief becomes more common, regression to the mean will unbelief, suggesting that it plays into the hands of religious critics who like to dismiss us as nihil- ists “who don’t believe in anything.” It’s a genu- ine concern, but I think there are three reasons why unbelief may be still the best label to denote “To us in the movement, it seems strange to our movement at the broadest scale: refer to people who still pray, engage in occult practices, or report belief in nonmaterial 1. In most social and academic contexts, it is generally understood that unbelief denotes entities or an afterlife as secular.” not unbridled doubt but specifically unbelief in religion.

2. Terms such as atheist, rationalist, secular, free- thinker, and humanist are strongly linked with almost certainly set in, tending to benefit less radical approaches. particular groups or publications. In contrast, In the meantime, I can’t help noting a possible irony in Cragun’s unbeliever is not associated with any of the excellent essay. He spends a paragraph speculating that since movement’s current partisan groupings. That Nones are so numerous in the Pacific Northwest and since social enhances its appropriateness as a generic label attitudes in Portland, Oregon, are so accepting, atheists and encompassing everyone in the movement. humanists shouldn’t feel embattled there, so that “nonbelievers in Portland don’t need the support of secular movement orga- nizations.” That may be so, yet Portland is home to a vibrant 3. At least in current culture, unbelief actually volunteer-led Center for Inquiry group, CFI–Portland. On the says something important about us all. Our other hand, CFI–Portland’s programming emphasizes skepticism movement lionizes epistemic caution, better roughly equally with humanism. This is, of course, in keeping known as skepticism. To use Dan Barker’s with CFI’s broader mission (atheism, skepticism, and public phrase, we’re the people who’ve “lost faith in understanding of science) in comparison to purely humanist or faith,” in the sense that we no longer recog- atheist organizations. If the Pacific Northwest is conspicuously nize faith (assent in the absence of evidence) nonreligious, it’s generally enthusiastic toward spirituality, alter- as a valid path to knowledge. On this view, we native medicine, and other forms of “woo” opposed by skeptics. genuinely are people who “believe in nothing” So in Portland, perhaps, it’s the skeptics more than the human- and do so on high principle: not in the sense ists who feel the sense of embattlement that helps to energize that we’re nihilists but rather in the sense that a local group. we don’t consider mere belief sufficient justifi- All in all, organized unbelief faces challenges and opportuni- cation to assent to any proposition. ties that veteran activists could never have imagined, even as recently as 2000. Free Inquiry is proud to present this diverse Unbelief, nonbelief, and disbelief are functionally selection of essays on the movement’s future in a changing soci- equivalent. Free Inquiry settles on unbelief for ety. May it provoke private deliberation and public dialogue. consistency’s sake.

— Tom Flynn Tom Flynn is the editor of Free Inquiry and the executive director of the Council for Secular Humanism.

20 Free Inquiry April/May 2016 secularhumanism.org Secularism and Social Progress Phil Zuckerman

ow let’s not get too giddy. While it’s true that more and in 2015. In terms of self-identification, American seculariza- more men and women are letting go of religion and tion is surging: back in 1981, only 8 percent of Americans Nembracing secular living—at rates historically unprec- said they were nonreligious, but that number had increased edented—this does not automatically mean that racism will to around 28 percent today2; among Millennials, 36 percent magically evaporate, sexism will disappear, homophobia will now identify their religion as atheist, agnostic, or nothing wither, dangerous levels of inequality will cease to exist, cli- in particular.3 In Canada, back in 1991, 12 percent of adults mate change will be managed, terrorism will end, STDs will stated “None” when asked their religion; today that is 24 vanish, and every single person will receive free blueberry percent.4 In Australia, 15 percent of the population said they pancakes for breakfast while accumulating no extra pounds. had “no religion” in 2001, and that group is up to at least 22 Not even close. We must soberly accept that the current rise percent today.5 In New Zealand, 30 percent of the population of irreligion is no universal panacea. claimed no religion in 2001, but that portion had risen to 42 But heck, it is a step in the right direction. percent in 2013.6 Religious faith—with its evidence-less claims, damaging superstitions, childish morality, con- tributions to tribalism and nationalism, patriar- chy and homophobia, and divine justifications “As rates of secularity continue to grow, for injustice—thwarts human progress. The widespread weakening and waning of religion we can expect life to improve for many people, is, therefore, welcome news. And since secular- in varying degrees and on numerous fronts.” ism is correlated with a host of positive values, traits, and characteristics that are beneficial for humanity, its rise definitely portends societal betterment. As rates of secularity continue to grow, we can expect life to improve for many people, in vary- In South America, secularity is still very much a minority ing degrees and on numerous fronts. position but one that is increasing nonetheless. For example, according to a report from the Latin American Socio-Religious The Rise of Irreligion Studies Program,7 4 percent of Argentinians claimed to have There are now more nonreligious people than ever before in no religion in 2000, but that group was over 17 percent by the history of the world, and in many societies the percentage 2014. During the same period, nonreligious self-identification of secular men and women has been skyrocketing over the increased in Chile from 10 percent to 26 percent, in Costa Rica last half-century. from 8 percent to 14 percent, in Mexico from 2 percent to 8 Here are a few highlights: percent, and in Uruguay from 28 percent to 55 percent. According to a 2015 Pew Research Center report titled U.S. In Europe, secularity is exploding. Not only have baptism Public Becoming Less Religious,1 the share of Americans who rates, Sunday-school attendance rates, and church atten- say they are “absolutely certain” that God exists has dropped dance rates been plummeting for decades,8 but rates of from 71 percent in 2007 to 63 percent in 2015, and the per- religious belief are also at all-time lows. For example, con- centage of adults who describe themselves as “religiously sider Great Britain: back in the 1950s only 2 percent of British affiliated” has declined from 83 percent in 2007 to 77 percent adults said that they did not believe in God, but today over

secularhumanism.org April/May 2016 Free Inquiry 21 40 percent of British adults are either atheist or agnostic.9 Madagascar and Tanzania, and 11 percent of people in Gabon And according to a 2010 Eurobarometer Poll, 19 percent of and Swaziland were nonreligious.19 Finally, approximately 20 Spaniards, 24 percent of Danes, 26 percent of Slovenians, 27 percent of Botswanans claim to have no religion.20 percent of Germans and Belgians, 29 percent of Norwegians, There are many other nations with significant populations 30 percent of the Dutch, 34 percent of Swedes, and 40 per- of nonreligious people—including Slovenia, Israel, Finland, cent of the French claim to not believe in “any sort of spirit, Hungary, Russia, Azerbaijan, and Iceland, among others—but God, or life-force.”10 In the Netherlands, two thousand a nation-by-nation breakdown is not possible here. Suffice it churches are expected to close within the next decade,11 and to say that most countries have experienced notable degrees there are now more Dutch nonbelievers in God than Dutch of secularization over the past century, and that for the first believers.12 Nontheists are also now in the majority in the time in the world’s history, there are some societies where Czech Republic13 and Estonia.14 being secular is more common than being religious. Finally, Asia is home to hundreds of millions of secular men and the sheer number of secular men and women on planet Earth women. For example, sixty years ago, about 70 percent of the is remarkable—according to the Pew Research Center’s latest Japanese claimed to hold personal religious beliefs, but today estimates, there were 1,131,150,000 nonreligious people in that figure is down to only about 20 percent. In 1970 there the world in 2010, and that number is expected to increase to were 96,000 Buddhist temples in Japan, but in 2007 there were 1,230,340,000 by the year 2020.21 75,866—and around 20,000 of those were unstaffed, with A Plethora of Positive Correlates The so-called “rise of the Nones” detailed above has been news for some time now. What hasn’t been as widely discussed is that it isn’t just news—it is also good news. Put simply: secularity is strongly and significantly “. . . In many societies the percentage of secular men and correlated with a host of positive traits, char- women has been skyrocketing over the last half-century.” acteristics, and values. And while correlation must never be mistaken for causation, the data below is reason enough to generate a good deal of optimism concerning secular- ism’s rise and its accompanying goodness in many areas of social life. Take racism: it is noxious, damaging, and no resident priest. In the 1950s, over 75 percent of Japanese deadly. When a team of scholars undertook a meta-analysis households had a kamidana (Shinto altar), but by 2006 this of fifty-five different studies measuring religiosity and its figure was 44 percent nationwide and only 26 percent in major relationship to racism, they found that the least racist respon- cities.15 Irreligion in China is notoriously hard to assess, given dents were the secular ones, particularly those who identified that unfettered social science research is hard to accomplish, as agnostic.22 As psychologists Ralph Wood, Peter Hill, and antireligious Communist dictators run the country, and there Bernard Spilka have concluded, based on their assessment are penalties for people who identify as religious. That said, the of decades of research: “As a broad generalization, the more Pew Research Center reports that over half the population of religious an individual is, the more prejudiced that person China is secular.16 And according to a WIN-Gallup Poll, while 11 is.”23 Are there racist secular people? Of course. But the data percent of South Koreans were atheists in 2005, that number shows that secular men and women are less likely to be racist increased to 15 percent in 2012; during that same time period, than their religious peers. Indeed, secular white people were the percentage of South Koreans who described themselves as more likely than religious white people to support the Civil religious dropped from 58 percent to 52 percent. And a recent Rights Movement,24 and secular white South Africans were Gallup poll found that when asked if religion was an important more likely to be against apartheid than religious white South part of their daily lives, nearly 70 percent of Vietnamese adults Africans.25 said no.17 Consider sexism, another historic blight and ongoing ugly Rates of irreligion are relatively low in Africa, but there are barrier to social progress and human flourishing. Decades of some areas of secular note. For example, a 2010 census report sociological and psychological research have found that the from Ghana found that 5.3 percent of the population claimed more religious a person is, the more likely he or she will be no religion,18 and another study from 2012 found that 5 per- opposed to various degrees of equality between men and cent of people in Benin and Cameroon, 9 percent of people in women, while the more secular an individual is, the more likely

22 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

he or she will support greater equality between the sexes.26 To likely to be concerned with the suffering of animals,38 less take a specific example: while nearly half of strongly religious vengeful,39 less nationalistic,40 less militaristic,41 and more Americans believe that wives should obey their husbands, only tolerant, that is, more likely to support the rights and civil 15 percent of secular Americans hold such a view.27 liberties of groups they oppose or people they disagree with And then there’s homophobia, another perniciousness that politically.42 is highly correlated with strong religiosity. Secular folks tend to The Future be far more accepting of gays and lesbians and most support- ive of their human rights.28 In fact, being religious (or secular) Admittedly, not every difference outlined in the above para- is far more determinant of an individual’s homophobia (or lack graphs is the direct result of the secular/religious divide. In thereof) than other common factors, such as race, sex, political many instances, certain differences in values, opinions, or orientation, educational attainment, age, or class.29 characteristics are most likely caused by some other factors, How about child abuse? Yet again, secularity proves to such as class and/or educational attainment. But in other be the more humane orientation. Religious people are, on instances, when we do control for these other factors, sec- average, much more supportive of corporal punishment, ularity still holds as the deciding factor—as is the case with decreased homophobia, for example. while secular people are much more likely to be against it.30 According to sociologist Ryan Cragun’s research, while 85 percent of religious fundamentalists think spanking is a good method for disciplining children, only 57 percent of secular parents think so.31 And this difference clearly plays out at the macro level: the rates of children being beaten to “. . . There were 1,131,150,000 nonreligious people death by their parents are markedly higher in the in the world in 2010, and that number is expected to most God-believing and church-attending states increase to 1,230,340,000 by the year 2020.” in this country and significantly lower in the least God-believing and least church-attending states. For example, the child-abuse fatality rate in Mississippi is twice that of New Hampshire’s, and Kentucky’s is four times higher than Oregon’s.32 We also often don’t know which is first: the chicken or While on the subject of raising kids: we also know that sec- the egg. Does being secular cause a person, for example, to ular parents do a much better job educating their teenagers be more supportive of women’s rights and more sensitive about safe sex. Sociologist Mark Regnerus found that secular to the suffering of animals, or is it the other way around? In parents are generally more comfortable talking about sex short, when it comes to understanding and teasing apart the with their teenage children and end up providing them with correlations between secularity and progressive social values better information about sex and safe-sex practices than reli- and traits, we have a lot of work to do. But that said, I still gious parents.33 Sociologists Brian Starks and Robert Robinson believe that the correlations themselves allow for the follow- found that secular parents are more likely to value and seek to ing prediction: as more and more people shed their religious cultivate autonomy in their children, rather than obedience— faith and embrace a secular worldview, women’s rights will the latter of which tends to be of greater value to religious increase, acceptance of homosexuality will increase, racism 34 parents. Indeed, according to various national surveys, when will lessen, child-abuse rates will decrease, STD rates will asked what characteristics they’d like their children to exhibit, decrease, and there will be increased understanding of the secular parents are far less likely than religious parents to list need to combat climate change. 35 “obey parents” and more likely to list “think for oneself.” Of course, none of these predictions will come to pass if Of course, none of these things will matter if climate change their disparate root causes are not addressed—and as stated continues unchecked. If global warming persists, life on planet up front, not all of these root causes are necessarily religious Earth will truly be nasty, brutish, and short. So it is good news in nature. But secular humanism—with its emphasis on rea- that—Robert M. Price notwithstanding—secular people are son, rationality, tolerance, evidence-based decision making, far more likely to understand, accept, and take seriously the treating others the way we wish to be treated, supporting science that explicates the causes and consequences of climate human rights, and care of the planet—is surely prodding change, and they are more likely than their religious peers to humanity in the right direction. want to do the most to heal the planet.36 Other studies have shown that secular people are more Notes scientifically knowledgeable than their religious peers,37 more 1. http://www.pewforum.org/2015/11/03/u-s-public-becoming-

secularhumanism.org April/May 2016 Free Inquiry 23 less-religious/. Accessed December 16, 2015. 27. Cragun, What You Don’t Know About Religion (But Should), 113. 2. Joseph Baker and Buster Smith, American Secularism (New York 28. http://www.pewforum.org/Gay-Marriage-and-Homosexuality/ University Press, 2015). Religion-and-Attitudes-Toward-Same-Sex-Marriage.aspx. Accessed 3. http://www.pewresearch.org/fact-tank/2015/05/13/a-clos- December 17, 2015. See also Wade Rowatt, Jo-Ann Tsang, Jessica er-look-at-americas-rapidly-growing-religious-nones/. Accessed Kelly, Brooke LaMartina, Michelle McCullers, and April McKinley, December 16, 2015. “Associations Between Religious Personality Dimensions and Implicit 4. http://www.statcan.gc.ca/daily-quotidien/130508/dq130508b- Homosexual Prejudice,” Journal for the Scientific Study of Religion 45, eng.htm. Accessed December 16, 2015. no. 3 (2006):397–406; T. Linneman and M. Clenenden, “Sexuality and 5. http://www.abs.gov.au/ausstats/[email protected]/Lookup/2071.0main+ features902012-2013. Accessed December 16, 2015. the Secular” in Atheism and Secularity, edited by Phil Zuckerman (Santa 6. http://www.stats.govt.nz/Census/2013-census/profile-and- Barbara: Praeger, 2009); Lisa Schulte, Lisa and Juan Battle, “The Relative summary-reports/quickstats-culture-identity/religion.aspx. Accessed Importance of Ethnicity and Religion in Predicting Attitudes Towards December 16, 2015. Gays and Lesbians,” Journal of Homosexuality 47 (2004):127–41. 7. http://www.prolades.com. Accessed December 16, 2015. 29. http://www.patheos.com/blogs/epiphenom/2009/03/whats- 8. Steve Bruce, Secularization (New York: Oxford University Press, connection-between-religion-and.html. Accessed December 17, 2015. 2011). 30. Christopher Ellison and Darren Sherkat, “Conservative 9. https://yougov.co.uk/news/2015/02/12/third-british-adults-dont- Protestantism and Support for Corporal Punishment,” American believe-higher-power/. Accessed December 16, 2015. See also Samuel Sociological Review 58 (1993):131–44; Christopher Ellison and Bagg and David Voas, “The Triumph of Indifference: Irreligion in British Darren Skerkat, “Obedience and Autonomy: Religion and Parental Society,” in Atheism and Secularity: Volume 2, edited by Phil Zuckerman Values Reconsidered,” Journal for the Scientific Study of Religion 32 (Santa Barbara: Praeger, 2010). (1993):313–29. 10. http://ec.europa.eu/public_opinion/archives/ebs/ebs_341_ 31. Cragun, What You Don’t Know About Religion (But Should), 87. en.pdf. Accessed December 16, 2015. 11. http://www.wsj.com/articles/europes-empty-churches-go-on- 32. http://www.npr.org/templates/story/story.php?storyId=12389 sale-1420245359. Accessed December 16, 2015. 1714. Accessed December 17, 2015. 12. http://www.nltimes.nl/2015/01/16/atheists-believers-60-pct- 33. Mark Regnerus, Forbidden Fruit: Sex and Religion in the Lives of fence/. Accessed December 17, 2015. American Teenagers (New York: Oxford University Press, 2007), 66–81. 13. http://www.cesnur.org/2008/london_nespor.htm. Accessed 34. Brian Starks and Robert Robinson, “Moral Cosmology, Religion, December 17, 2015. and Adult Values for Children,” Journal for the Scientific Study of 14. http://www.theguardian.com/commentisfree/belief/2011/sep/ Religion 46, no. 1 (2007):17–35. 16/estonia-least-religious-country-world. Accessed December 17, 2015. 35. Cragun, What You Don’t Know About Religion (But Should), 87. 15. Ian Reader, “Secularisation, R.I.P.? Nonsense! The ‘Rush Hour 36. http://www.pewforum.org/2004/11/02/religion-and-the- Away from the Gods’ and the Decline of Religion” Journal of Religion in environment-polls-show-strong-backing-for-environmental-pro- Japan 1, no. 1 (2012):7–36. tection-across-religious-groups/. Accessed December 17, 2015; A. 16. http://www.pewforum.org/2015/04/02/religious-projections- McCright and R. Dunlap, “The Politicization of Climate Change and 2010-2050/. Accessed December 17, 2015. Polarization in the American Public’s Views of Global Warming, 2001– 17. http://www.gallup.com/poll/142727/religiosity-highest-world- poorest-nations.aspx. Last accessed December 17, 2015. 2010,” Sociological Quarterly 52 (2011):155 –94. 18. http://www.statsghana.gov.gh/docfiles/2010phc/Census2010_ 37. Cragun, What You Don’t Know About Religion (But Should), 57. Summary_report_of_final_results.pdf. Accessed December 17, 2015. 38. J. DeLeeuw, L. Galen, C. Aebersold, and V. Stanton, “Support 19. Jenny Trinitapoli and Alexander Weinreb, Religion and AIDS in for Animal Rights as a Function of Belief in Evolution and Religious Africa (New York: Oxford University Press, 2012). Fundamentalism,” Animals and Society 15 (2007):353–63. 20. http://www.state.gov/j/drl/rls/irf/2007/90083.htm. Accessed 39. A. Cota-McKinley, W. Woody, and P. Bell, “Vengeance: Effects December 17, 2015. of Gender, Age, and Religious Background,” Aggressive Behavior 27 21. http://www.pewforum.org/2015/04/02/religious-projections- (2001):343–50. 2010-2050/. Accessed December 17, 2015. 40. Andrew Greeley and Michael Hout, The Truth About Conservative 22. Deborah Hall, David Matz, and Wendy Wood, “Why Don’t We Christians (Chicago: University of Chicago Press, 2006), 83; T. Grant, Practice What We Preach? A Meta-Analytic Review of Religious “Patriotism God Gap: Is the U.S. the Greatest Country in the World?” Racism,” Personality and Social Psychology Review 14, no. 1 Christianity Today Politics Blog, August. 5, 2011. (2009)):126–39. See also L. Jackson and B. Hunsberger, “An Intergroup 41. Corwin Smidt, “Religion and American Attitudes Toward Islam Perspective on Reli­gion and Prejudice,” Journal for the Scientific Study of Religion 38 (1999):509–23. and an Invasion of Iraq,” Sociology of Religion 66, no. 3 (2005):243–61; 23. Ralph Hood, Peter Hill, and Bernard Spilka, The Psychology of James Guth, John Green, Lyman Kellstedt, and Corwin Smidt, “Faith Religion (New York: The Guilford Press, 2009), 411. and Foreign Policy: A View From the Pews,” Review of Faith and 24. K.W. Eckhardt, “Religiosity and Civil Rights Militancy,” Review of International Affairs 3 (2005):3–9. Religious Research 11 (1970):197–203. 42. Robert Putnam, Robert and David Campbell, American Grace: 25. Benjamin Beit-Hallahmi, “Morality and Immorality Among How Religion Divides and Unites Us (New York: Simon and Schuster, the Irreligious,” in Atheism and Secularity, Volume I, edited by Phil 2010), 482–84; Paul Froese, Christopher Bader, and Buster Smith, Zuckerman (Santa Barbara: Praeger, 2010). B. Beit-Hallahmi, “Atheists: “Polit­ical Tolerance and God’s Wrath in the United States,” Sociology of A Psychological Profile,” in The Cambridge Companion to Atheism, Religion 69, no. 1 (2008):29–44. edited by Michael Martin (New York: Cambridge University Press, 2007). 26. Ryan Cragun, What You Don’t Know About Religion (But Should), (Durham, N.C.: Pitchstone Publishing, 2013); L. Petersen and G.V. Donnennworth, “Religion and Declining Support for Traditional Beliefs Phil Zuckerman is professor of sociology in Secular Studies at Pitzer About Gender Roles and Homosexual Rights,” Sociology of Religion 59 (1998):353–71; J. Hoffman and A. Miller, “Social and Political Attitudes College. He is the author of Living the Secular Life (Penguin, 2014). Among Religious Groups: Convergence and Divergence Over Time,” American Sociological Review 36 (1997):52–70.

24 Free Inquiry April/May 2016 secularhumanism.org Whither American Freethinking? Recent Developments, Future Possibilities

Jesse Max Smith

s is well-known to readers of Free Inquiry, the nonreli- But this too has changed. Serious investigation on all gious community in the United States over the last two fronts into the causes and consequences of American unbe- Adecades has been characterized by change: change in lief, including the actual experiences of secular Americans, is the social and political climates affecting this community, well underway, and there is evidence that the public is slowly in the composition and visibility of the nonreligious land- shifting its attitudes toward the nonreligious community in scape, in the numbers of those adopting secular identities, the direction of greater acceptance. And yes, this includes and in the public’s attitude toward those embracing secular those who adopt the a word. I think you would agree that this worldviews. Increasing numbers of social scientists, com- is long overdue. The comments of President Barack Obama in mentators, scholars, and laypersons—both religious and his 2009 inauguration speech about being inclusive of unbe- secular—have taken notice and registered the import of lievers, and the pontiff’s suggestion in 2013 that atheists can these changes, shining both critical and sympathetic lights be, and can do, good (imagine that!) might appear as ran- on all things secular. This community, broadly conceived, includes secular humanists, atheists, agnostics, freethinkers, dom outliers were it not for research supporting the idea of and a not-insignificant portion of the rising Nones. A con- increasing acknowledgment and acceptance of secularity as a siderable number of the nonreligious involve the formerly legitimate way of living and being in the world. religious—apostates, the disaffected, and other kinds of reli- Most of these broad social changes signal good news for gious leave-takers—while another slice of this community unbelievers, although some may find this surprising. After all, hails from the ranks of the “always secular,” those who never studies describe the continued social stigma of—and costs had an interest in religion and those socialized, explicitly or associated with—open unbelief. Polls suggest that Americans implicitly, into a secular worldview. There are differences feel the least warmth toward atheists compared with other between all these groups, but these differences fade against marginal groups, and everyone knows that any leader of this the backdrop of what they have in common: a propensity for nation, along with most of those holding positions of public skeptical inquiry and freethought. office, must claim theistic belief and (at least nominally) iden- The diverse community of Americans who embrace a non- tify with some religious tradition in order to prove that he or theistic, nonreligious life stance is expanding, evolving, and she is truly American. To be sure, these issues are real; most responding to other social forces. There are of course many Americans do not approve of atheism, and still too many no reasons for this change—some are obvious, and some are doubt see the growth of unbelief ultimately as a reflection more subtle and complicated. Demographic and generational of moral and societal decay. But history and perspective transitions, changes in the relationship between individuals are everything. Although the golden age of freethought in and institutions, the rise and power of the Internet and social America may be more than one hundred years gone, as Baker media, and (of course) religion each bear upon these changes. For many decades in this country, systematic research on the and Smith suggest in their 2015 study American Secularism, nonreligious languished. This is mostly because unbelievers there is accumulating evidence countervailing the idea that were seen as marginal and unimportant. Regarding beliefs, Americans will forever associate atheism with immorality or values, practices, and cosmology, with a few exceptions, for that the nonreligious will eternally remain a marginalized far too long only religion and the religious were deemed minority. This should lend a little optimism to contemporary worthy of the attention of both academe and the mainstream secular humanists and others who give priority to the empir- American public. ical natural world over a supernatural or spiritual dimension.

secularhumanism.org April/May 2016 Free Inquiry 25 o, how can all this change, and the positive gains produced construed as a form of congregational humanism, not simply Sby it, be sustained in the coming years and decades? How a “secular” version of a religious congregation (since many can the broader secular movement keep its momentum and secular humanists and other unbelievers eschew this model). continue to make measurable progress with both normal- Dubbed by the media as “atheist mega-churches” (which, by izing unbelief and promoting secular values? In what sense any informed measure, they are not) the growth and popu- might a “culture of unbelief” prevail in American society? A larity of the SA in the United States is an interesting devel- little reflection on recent developments in the unbelieving opment in the unbeliever community and speaks to broader community itself offers some insights on these questions. issues about the state and future of unbelief. Much has already been said about the New Atheism and the SA began in the United Kingdom in 2013, the product polemics and politics of the theist-versus-atheist intellectual of a reportedly half-joking conversation between founders battleground. The basic arguments for and against (a)theisms Sanderson Jones and Pippa Evans, two British comedians are already inscribed in the minds of readers, so there is no who wanted to create an organization that offered the social need to repeat them here. But it is important to note that a benefits of religion sans theism and the supernatural. As SA’s secular-atheist identity politics has been playing out for years website declares, if with tongue in cheek, “It’s the best bits now. Online and on-the-ground secular activism, billboard of church, but with no religion.” As a sociologist, I do not campaigns, public debates, godless marches, and Reason consider the Sunday Assembly “a religion” in much the same way I do not consider secular humanism—be it a life stance, moral disposition, worldview, phil- osophical outlook, or even set of practices—a religion. Save proponents of the idea of “implicit “The diverse community of Americans who embrace a religion,” most sociologists require some kind nontheistic, nonreligious life stance is expanding, evolving, of orientation to the supernatural or divine to and responding to other social forces.” register as religion per se. However, based on my two years of studying the SA through fieldwork (in London, Chicago, and San Diego) and inter- views with Assemblers, I think it can reasonably be viewed as a functional alternative to certain Rallies all underscore the significance of identity and the de- kinds of religious behavior. sire for a secular community in the American context where However, how much the SA resembles religion is not my religious, political, and moral boundaries assert themselves concern here; nor do I think it is the most interesting question. to a high degree. Both unbeliever social groups and activist Nontheist-friendly congregations have existed for many years in organizations that pursue specific goals (such as protecting the form of Unitarian Universalist and Ethical Culture congrega- the separation of church and state) have availed themselves tions (which tend to include theists as well). But the SA points to of an identity politics that includes a discourse of marginal- something more directly about sustaining the current growth of ization and the employment of strategies that parallel those unbelief—primarily in that it suggests a collective desire to move found in previous and ongoing movements, most notably beyond the polemics and politics of unbelief. Whereas the New the LGBTQ-rights movement. It remains to be seen to what Atheists seek to influence the public through rational argument degree today’s secular activism will achieve its end goals, but and a generally antireligion disposition, SA’s inclusive, expressive it is a pretty safe bet that it has played an important role in nontheism focuses on celebrating normative cultural values advancing the secular cause. and finding common ground. Like secular-humanist groups, it One has to wonder, though, about the ultimate effective- hopes to cultivate a positive secular ethics that gets noticed by ness of antireligious billboards, atheist conventions, debates the wider public. Assemblies offer congregational services, but over God’s existence online and in university auditoriums, and they also work at connecting individuals to their communities other forms of public discourse based on the “to believe or through volunteer work and charitable activity and through not to believe” question. This can all be good fun of course, promoting social justice through working groups within local and it has its place. But consider another development in the Assembly chapters. At the cultural level, I think this approach, unbelieving community: the Sunday Assembly (SA), a trans- rather than one focused on the politics of belief and unbelief national network of self-described, “radically inclusive secular itself, is a good way of sustaining and promoting the movement. congregations” devoted to “celebrating life” in a communal But this is not an advertisement for the Sunday Assembly context from a nontheistic platform. Actually, as Tom Flynn (my own participation has largely been motivated by my argued in “Religious Humanism: Alive, Dead or Bifurcating?” research agenda). The point is that in terms of communi- (Free Inquiry, October/November 2013), the SA might best be ty-building possibilities (not the content of religious claims),

26 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

the activities of the SA parallel those of many successful who hope for a brighter future for unbelievers. An interview religious groups in America. This is particularly relevant in I had in 2014 with an Assembly organizer was, for me, illumi- a society where religious organization and participation is nating. In response to my question about her own unbelief based on pluralism, competition, and voluntary association. and why she puts so much time into the SA, secular activist Moreover, I think the SA, along with secular-humanist orga- groups, and working with religionists, she stated, “Well, nizations, are proving that the old trope about atheists and [eventually] I’d like to see us not be needed anymore, because “herding cats” is false. Yes, America’s unbelievers, more than secular spaces are so numerous.” I did not need to press her believers, tend to be antihierarchical, and they do not benefit on defining exactly what she meant by “secular spaces” being from the entrenched institutional framework that the latter “numerous” to understand that her sentiment reveals an op- have long enjoyed. But normalizing and advancing a wholly timism about the future and growth of unbelief and a sense secular worldview will require not an “accommodation” of of how best to get there. any religious claim or tenet but local, community-based, com- As with religion, it is increasingly obvious there are multi- munal, and collaborative behavior that goes beyond religious ple forms and meanings of “the secular.” We live not neces- criticism alone. Instead, it develops “unbelief” through the sarily in a post- but rather in a poly-secular situation; the SA kinds of social endeavors that pluralist religion is a recent reminder of this. Believers in the United States get in America is known for. Joseph O. Baker and Buster G. Smith suggest that in order to achieve long-term success in the secular movement, unbe- “. . . Most Americans do not approve of atheism, lievers should look to the organizational efforts of religious communities. I think I agree with them, and still too many no doubt see the growth of as long as the empirically based, ethically attuned, unbelief ultimately as a reflection of moral and societal dogma-rejecting, hierarchy-eschewing principles decay. But history and perspective are everything.” of freethinking are firmly in place as we do so.

s I have suggested, part of sustaining the Agrowth of unbelief in America is to work to outgrow to select from an impressive array of religious choices, and a public discourse centered on unbelief. When a defensive present cultural conditions seem to suggest a similar trajec- antireligious disposition and a narrative of an embattled mi- tory for the unbelieving community. Americans can connect with more atheist and secular-humanist groups than have nority is outweighed by a do-good, lead-by-example, collab- ever existed in this country before. Now, atheists who desire orative secular movement, a cultural transition can continue congregational life—whether they come from a religious past to (slowly) unfold; unbelief can shed its stigma and become and want to recapture some of the social benefits of religion a normalized part of pluralist America. It will become less or they have always been unbelievers but seek the expressive, and less compelling to the religious public to see unbelief as communal dynamics of congregations—have more options. a threat to morality, to social cohesion, or to anything else. The growing variety of organizational and personal identity Broader acceptance sets the stage for broader secularity. This choices, I think, is ultimately a good sign. To be sure, the poli- is how “unbelief” can hope to “grow.” This might be a bit tics of identity can be exhausting, and many of us have a love- sanguine, I know. But I am also realistic and under no illusions hate relationship with labels. They strike me as both annoying that secular values are not under ongoing attack on many and necessary. In writing this article, I revisited the question of fronts. The marriage of unbelief with social justice might seem what labels I could string together to define my own “unbe- strange to some, and advocating alliances with the religious lieving” self. Am I technically agnostic; socially secular, morally will in some cases be plainly unworkable. We live in a global a humanist; philosophically an aspiring apatheist and warm society, which comes with global threats to free inquiry, materialist? I suppose I can be all of the above. freedom of religion, and freedom of conscience. The twen- Playfulness aside, this is not just (or only) a game of labels ty-first century realities of fundamentalism, religious violence, or semantics. Different groups and identities meet and express blasphemy laws, religious and secular oppression, and other different wants and needs, and this is no less the case in the world problems related to the secular-religious/believer-un- freethinking community. The change I have been going on believer question remain profound challenges. But progress about, and the increasing diversity in the unbelieving commu- starts at home, and the changes to the religious/nonreligious nity it reflects, indicate the pluralistic—and yes, embattled— landscape we have witnessed so far in this country should conditions that gave rise to it. But this diversity and complexity inspire further change in a positive direction for freethinking can be seen more as an indication of health and vitality than America. If my thinking is wishful, then so too is that of many Assemblers, secular humanists, atheists, and secular activists (Continued on page 49)

secularhumanism.org April/May 2016 Free Inquiry 27 Racial Diversity and the Future of the Secular Movement Juhem Navarro-Rivera

n this essay, I discuss how increasing racial diversity among Project, nearly one quarter (23 percent) of American adults the secular population can influence the future of the secu- identify as nonreligious, the equivalent of fifty-six million Ilar movement. I argue that to experience real growth—not people. just of potential allies but of rank-and-file members—sec- The secular population of 1990 looked very different ular organizations must address the needs of the growing racially compared to the new secular cohort, as the racial “intersectional” identities in the secular population. Recent diversity of the secular population has increased as well in opinion polls offer some evidence that it is possible for the the intervening years. In 1990, four in five secular Americans movement to address the needs of the growing secular were white. Just three million of the fifteen million secular Americans were people of color. In 2014, nearly one-third of secular American adults are people of color, such as African American, “. . . It is possible for the movement to address the needs of Latino/a, or Asian American, roughly eigh- teen million persons—a sixfold increase. the growing secular population of color. The question is This expansion of racial diversity in the whether the movement is willing to make the necessary secular population bodes well for a move- adjustments to become a major force in American society.” ment primarily known for its mostly white (and male) composition and leadership. Still, the growth of people of color among the secular poses several challenges to the move- population of color. The question is whether the movement ment as it thinks of its future. The first of these challenges is willing to make the necessary adjustments to become a consists in determining the priorities of the movement so that major force in American society. it can attract diverse newly seculars and turn them into rank- The secular population is growing at an amazingly fast and-file members whose contributions to the movement are pace. Between 1990 and 2014, the percentage of Americans equally valued as those of its white members. with a secular identity such as atheist, agnostic, or nothing The question is, how can the secular movement attract in particular has tripled. According to the National Survey (and keep) a membership of color? This is what I call the of Religious Identification, in 1990 less than one in ten(8 “issue of priorities.” The secular movement as it currently percent, roughly fifteen million) American adults were non- stands caters to a particular group of people. They tend to be religious. Today, according to the latest Religious Landscape white, male, and highly educated. In fact, all of the so-called Survey by the Pew Research Center’s Religion in Public Life “Four Horsemen” of New Atheism embody all of these char-

28 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

acteristics (though the late Christopher Hitchens was the only and economic inequality that members of the new secular one without a PhD). But those who make up the growing population are likely to care about greatly. There is evidence secular population are not solely concerned about the issues that secular persons, especially self-identified atheists and of church-state separation or matters of science in the public agnostics, are more likely to be active in secular member- interest. Their backgrounds and experiences have taught ship organizations. Surveys by the Public Religion Research them that their irreligion is just another facet of their lives. Institute and the Pew Research Center consistently find that This means that their secular identity may not be the main secular Americans tend to be more liberal on political mat- identity on which they act when they are mobilized socially ters than the general American population. This is important and politically. because many of the major political issues of the day are People of color, religious or secular, live in a world where related to the plight of communities and people who are whiteness is the dominant identity. Their struggles and their rapidly joining the ranks of the secular. identities are often defined by their interactions as subordi- This is the crucible facing the secular movement: How nates in this social order. This does not necessarily change to become an ally of the population groups that are now because they now have a secular identity. Secular people of becoming increasingly secular? This does not necessarily color live in a country where their secular identity is subordi- mean abandoning the historical concerns of the movement. nate in a nation dominated by Christians. Their secularity is After all, many secular people of color care about issues of often secondary to racial or gender identities that are more church-state separation, science and education, and human visible and have more direct repercussions in everyday life. rights. Thus, if the secular movement wants to base its politics in terms of facilitating an inclusive secular identity, it needs to rethink how it will approach and reach out to the new secular population. Sexism, racism, and clas- “The question is, how can the secular movement sism are not issues that are going away. These are important matters for many people com- attract (and keep) a membership of color?” ing from subordinate identities. It is impera- tive that the secular movement starts acting in a way reflecting racial equity internally and externally. That is, of course, if it wants to maximize the population gains of the past quarter-century Given the history of oppression of religious institutions, it is no among the general public and among Americans of color for surprise that more people are leaving behind their religious iden- political leverage. tities. The fact that so many people of all races are having bad Today, one of the major issues discussed in the media is experiences with religion speaks loudly of the need of a secular the rampant racism in our society, particularly as it relates to movement that can accommodate the interests of many constit- policing, incarceration, and our racially biased immigration uencies. This way we will be doing more than paying lip service to laws. These are issues that have been at the forefront of a “diverse” community in which we keep the societal hierarchies discussions in communities of color for generations. In the embedded in our nation. We will build a movement where peo- 1960s, there were efforts to address these issues with civil ple regardless of race are comfortable and willing to make rights legislation and more open immigration laws. However, America safer for secularism. in fifty years, we have seen that the end results have not matched the lofty goals with which they began. As a result, today’s movements, such as Black Lives Matter, are fighting the systemic racism endemic in our body politic. Public opin- ion on issues of race, such as addressing police brutality and the disparate sentencing that African Americans and other Americans of color receive, shows that the secular population favors addressing the issues of racial injustice in our political Juhem Navarro-Rivera is a political scientist and an expert in the political system. On surveys, secular Americans empathize with the behavior of secular Americans. He blogs about secularism, race, and plight and yearning for justice of communities of color. politics at The LatiNone.com. The good news for the secular movement is that many people in the movement sympathize with the issues of racial

secularhumanism.org April/May 2016 Free Inquiry 29 Raising Our Children to Choose for Themselves Christel J. Manning

hese are good times to be secular. As a sociologist of of growth: recruitment, meaning bringing in new converts religion teaching at a Catholic university, I had kept my from outside the movement, and socialization, meaning Tnonreligiousness to myself for much of the last twenty raising up a new generation within the movement. That’s years, so the publication of my new book on secular par- why the big religions all send out missionaries and why they ents was a bit of a coming-out experience. To my surprise, encourage members to have large families and raise their the response has been almost entirely positive. Despite all children within their tradition. Considering examples of the the religious craziness around the world, more people are largest and/or fastest growing religions—Catholicism, evan- leaving organized religion than ever before. Recent national gelical Christianity, Mormonism, Islam—it’s clear that to be surveys report that nearly a quarter of Americans now iden- really successful, a movement must excel at both recruitment and socialization. Today’s secular movement has been quite suc- cessful at recruitment. The “New Atheist” writers “Despite all the religious craziness around such as Richard Dawkins, Sam Harris, and Christopher the world, more people are leaving organized Hitchens have given seculars a voice that is confident, articulate, and widely recognized outside the move- religion than ever before.” ment. It has also generated tremendous publicity— and, importantly, popularity. New Atheist themes have been picked up by social commentators who are funny and irreverent—and increasingly popu- tify as religious Nones, and the proportion among young lar among millennials, even those who do not themselves people is about one-third. Significantly, a growing number identify as atheist. At the same time, the Internet has offered of those who leave are saying they do not believe in God or new outlets for disseminating the message, facilitating the pray or think the Bible is true, suggesting these Nones are creation of a more nuanced and positive image of secularism, truly secular, rather than just unchurched believers. In the including attention to atheism as a lifestyle identity (rather last two decades, that growing pool of secular Nones has fed than just a foil for Christianity) and acknowledgment of diver- the growth of organized secularism, leading more people sity within the movement. Secular websites, journals, and to seek out the secular/humanist movement and identify blogs allow the movement to define itself to the public, rather with secular organizations. There’s hope in the air that the than being defined by the religious majority. The Internet moment has arrived for an “atheist awakening,” as a recent also provides a way for nonbelievers who would otherwise book has described it. be isolated to find like-minded communities of freethinkers. Can this growth be sustained? One way to approach the Ironically, American culture’s relative hostility toward athe- question is to compare the contemporary secular movement ism has actually helped the movement recruit followers to the religious movements with which it must compete. beyond the Internet, providing a safe space in which people Historically, religious movements have relied on two sources who feel like outsiders in their families or communities can

30 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

“come out” and embrace their secular identity. A recent study religious affiliation show a childhood upbringing to be the shows there are more nonbeliever organizations located single largest predictor of adult worldview and affiliation, in regions where evangelicals predominate than in regions and the most effective type of socialization is the kind where where Nones are more numerous. My own research on sec- what happens in the home is supported by a community of ular parents found those living in evangelical-rich regions like-minded believers. Assuming this would apply to secular often feel embattled, which in turn motivates them to affil- worldviews as well, the nascent secular-parenting movement iate with an organized community that welcomes doubters, does offer some hope for the future growth of organized such as a local chapter of the Council for Secular Humanism secularism. or the American Humanist Association (AHA) or a Unitarian Universalist (UU) church. ther signs point in a different direction. Many Nones, es- What is less clear is whether the secular movement can Opecially secular Nones, are suspicious of the idea that chil- succeed at socialization. There are some hopeful signs. The dren should be raised to hold a particular set of beliefs (what Nones are predominantly young adults of childbearing age, they call “indoctrination”) or that family life will benefit from suggesting the possibility of raising another generation in affiliation with a community of like-minded believers (what the secular movement. Although Nones by definition don’t they call “groupthink”). Studies show that while most reli- want to affiliate with any organization, this can change over life’s course. Many young Nones are passively secular, in the sense that they have little interest in religion but do not actively affirm an atheist identity. But when young people marry “Perhaps more important than their reluctance to and start families, they often start thinking about affiliate is that freethinking secular people do not want what they want to pass on to their children and to indoctrinate their children.” how to support them in that worldview, so being part of a community of shared values becomes more important. There is some evidence that these Nones may join an on-the-ground organized secu- lar community and/or tap into an Internet community to help gious Nones will reaffiliate with organized religion when they them raise secular families. have children, most secular Nones do not. Affiliation is even I interviewed many secular parents who had affiliated less likely for secular parents who do not feel embattled. My with a Unitarian or humanist group because they wanted to own research showed a marked contrast between parents liv- raise their children there. Secular Sunday-school programs ing in the so-called Bible Belt and those living in New England. can affirm a clear set of positive values such as justice, toler- In the latter location, Nones are not only more numerous, ance, and freethinking, rather than defining secularism only but one’s religious affiliation or nonaffiliation is considered in terms of what it opposes. They allow secular families to a deeply private matter. In this type of culture, nobody will celebrate changing seasons or important rites of passage in question your secularism, but you are also less motivated to individuals’ lives and provide opportunities to make friends join an organized secular group. and volunteer to help others—just as churches do. Other Perhaps more important than their reluctance to affiliate is secular parents, especially those who live in small, more rural that freethinking secular people do not want to indoctrinate areas where there are no secular organizations, may try to their children. Most Catholic parents want their children to provide these things themselves, sometimes with the help of grow up to be Catholic, Jewish parents raise their children to a virtual community. They will buy self-help secular parenting be Jewish, and so on. By contrast, secular parents want their books or go on Internet blogs to get ideas for teaching their children to make their own choices. When I asked None par- kids about various religions or about secular morality. They ents what worlddview they sought to pass on to their kids, use various modes of transmission, including reading to chil- they would say things such as, “I want my son to be tolerant, dren, conversations, engaging children in creating their own fair, and kind”; “I don’t want to impose my own worldview unique family rituals (such as inventing a secular blessing to on my children”; “I want my daughter to be able think for say before meals), or teaching them about rituals that pertain herself”; “I want to expose my children to all different kinds to their family heritage but imparting new meaning to them of spiritual and nonspiritual options so that they find what (for example, Christmas as solstice, signifying the return of works best for them.” Not once did I meet a parent who said, natural, rather than divine, light to the world). Studies on “I am raising my kids to be atheist.” The most fundamental

secularhumanism.org April/May 2016 Free Inquiry 31 value among None parents is personal choice, and it is that sive and is available in most UU churches. It covers a variety choice, rather than a particular secular ideology, that they of subjects at progressive, age-appropriate levels, including want to pass on to their children. ethics, eco-justice, and the teachings of various religions as The emphasis on choice helps explain seemingly incon- well as secular humanism. The AHA established a national sistent behavior among nonreligious parents. Some secular pilot program more recently, but it has been implemented parents, especially those married to a religious spouse, will in only a few locations (perhaps the best known is Palo Alto, consent to raising their children within a particular religious California). Local AHA family programs are more overtly sec- tradition. For example, an atheist dad may attend church with ular than the UU offering, but they too are more oriented his wife and agree to have the children baptized and attend toward encouraging intellectual curiosity, free thinking, and religious Sunday school while also being upfront about personal expression than toward indoctrinating children into his own lack of faith, especially as the children grow older. the tenets of a particular atheist or humanist worldview. And Once the kids are old enough, he reasons, they can choose the failure of AHA’s pilot program to take hold nationally may for themselves. Other parents, especially those in traditions be a testament to many members’ discomfort with imposing where religion is tied to a family’s ethnic heritage (for exam- any kind of belief system. ple, Jews or Irish Catholics) may outsource religious educa- All this emphasis on choice is a noble ideal, but it may be a problem for organized secularism at least in terms of ensuring growth. As a secular parent raising my daugh- ter without religion, I too am committed to letting her choose for herself. It is possible that some day she will choose religion, especially since we are not affiliated with a secular organization that could provide a wider “Not once did I meet a parent who said, community to help socialize her. During my research, I ‘I am raising my kids to be atheist.’” did meet several secular parents whose teenage chil- dren succumbed to Campus Crusade for Christ and became born-again. I must admit that I find this a scary thought. And yet, I hope that, like these parents, I will be able to accept and respect my child’s worldview, whatever it may turn out to be. The secular movement to me is really about enhancing our freedom, and if our tion. For instance, I met several Jewish parents who enrolled children are more free to choose than we were, then that their children in weekly Hebrew-school classes to prepare for movement is succeeding, regardless of its size. a bat mizvah but did not themselves attend services even on high holidays. These parents felt it was their duty to educate their children about their family heritage and reasoned that they were free to leave it behind as they themselves had Further Reading done. Still other secular families will follow the lead of a child. Manning, Christel. 2015. Losing Our Religion: How Unaffiliated Parents Are Raising Their Children. New York: New York University Press. Thus, I encountered parents who reported sending one child Cimino, Richard, and Christopher Smith. 2014. Atheist Awakening: to Sunday school because she expressed an interest in spiri- Secular Activism and Community in America. New York: Oxford tual matters and not doing this with another child because University Press. he had no such interest. Even parents who choose to affiliate with a secular orga- nization affirm the centrality of choice. The type of education kids get at UU Sunday school or a humanist “family program” is not the mirror-image of religious Sunday school, where one is traditionally taught to believe in a particular creed, Christel J. Manning has spent the last decade researching the rise of the encouraged to regularly partake in certain rituals, and some- Nones in America. Her new book, Losing Our Religion: How Unaffiliated times warned that if one doesn’t believe or participate dire Parents Are Raising Their Children (NYU Press), has been rated one of consequences await. By contrast, secular Sunday school is the top ten religion books of 2015. Manning is professor of Religious designed to help children choose for themselves. UU’s educa- Studies at Sacred Heart University in Fairfield, Connecticut. tion program, established decades ago, is quite comprehen-

32 Free Inquiry April/May 2016 secularhumanism.org Does It Matter Which Way We Go? Ryan T. Cragun

’m not that keen on quotations. There are only a hand- an important point: if you don’t really care where you’re ful that I find important enough to keep on hand. One going, then there’s no point in having a plan. I care about Iof those seems a propos to begin this article: my favorite where the secular movement is going, but for those who may exchange from Lewis Carroll’s Alice in Wonderland. think differently about this, I’m happy to propose a plan for “Would you tell me, please, which way I ought to go from them too. My essay, then, provides two plans, assuming that here?” one of two goals I detailed above is the desired outcome “That depends a good deal on where you want to get to.” of growing unbelief for most readers of this article. If you “I don’t much care where—” want to grow the secular movement, I believe social-science “Then it doesn’t matter which way you go.” research provides some good insights on how to make that When I was first approached to contribute an article to happen. If instead the goal is to create more nonbelievers and this special section of Free Inquiry, this quote popped into my make unbelief more acceptable (that is, to facilitate secular- head. I can’t very well argue how to continue the “growth of ization), a different plan of action is in order. unbelief” if I’m not sure what is meant by the phrase. While there are multiple ways to interpret it, two seemed relevant.

1. The first way to interpret the “growth of unbe- lief” is to think about this as a plan for increas- “The first way to interpret the ‘growth of unbelief’ is to think ing the memberships of the various secular about this as a plan for increasing the memberships of the movement organizations, such as the Council for Secular Humanism, American Atheists, the various secular-movement organizations.” Freedom From Religion Foundation (FFRF), or the American Humanist Association (AHA), among others. I refer to this goal as: “Growing the Secular Movement.” That’s not a bad goal, Growing the Secular Movement but is that really the purpose of secular-movement activ- 1 ism: to make more activists? If you want the first goal, you need a bogeyman. 2. The second interpretation of the phrase that occurred to A growing body of historical and social-science research me is to increase the number of people who are nonreli- appears to be arriving at the conclusion that several import- gious and to increase the acceptability of being nonreli- ant events led to the recent and fairly dramatic rise of the secular movement in the United States over the last twenty gious. In other words, the “growth of unbelief” could refer or so years.2 First, the collapse of the Soviet Union and the to making it more acceptable to be a nonbeliever and end of the Cold War were key. The enemy of the United making unbelief widespread but not necessarily resulting States during the Cold War was more than just a country; it in more members joining secular-movement organizations was a collection of ideas. Economically and politically, it was or in greater numbers of secular activists. I refer to this goal communism (in contrast with capitalism and a government as “facilitating secularization.” that represents the interests of capitalists). But key for the As I will argue below, these goals are at cross-purposes, question of interest, the United States also used religion even if they may not seem so initially. The quote above makes as way to heighten the differences between its ideology

secularhumanism.org April/May 2016 Free Inquiry 33 Figure 1. Google Ngram for the phrase “godless communist” from 1900 to 2000.

and the Soviet Union. The offi cial state position on religion as oddities and pariahs (think of Madalyn Murray O’Hair, “the in the Soviet Union (and most other communist countries) most hated woman in America”). But at the conclusion of the was atheism. Religions may have been tolerated to varying Cold War, there was no longer a strong impetus to align being degrees, but the state itself advocated atheism. In order to religious with being American, reducing the stigma of nonbelief. strengthen the American identity in opposition to the Soviet/ Thus, the end of the Cold War was the fi rst important event that communist identity, the U.S. government (along with allied made a rise in secular-movement activism possible, as it meant governments) used religion. Obvious illustrations of this are that you could be an atheist and still be seen as a patriotic the introduction of “under God” to the Pledge of Allegiance American. and “In God We Trust” being added to U.S. currency, both of But the end of the Cold War wasn’t the catalyst. No, the which occurred during the Cold War and were intended to catalyst was a combination of two events that happened distinguish Americans from Soviets. But another illustration about ten years later. First, in 2000 George W. Bush was was the introduction of the phrase “godless communist.” elected president of the United States. His political agenda This phrase didn’t even register in literature prior to the end and alliance with conservative and fundamentalist Christians of World War II (see Figure 1). Its popularity rose through led many progressive and nonreligious Americans to feel the 1940s, hit a peak in the 1960s, and declined a bit in the threatened. Bush’s religion-laced rhetoric turned him into a 1970s but then rose to its highest point during the 1980s. bogeyman, driving nonreligious and nonbelieving Americans Immediately following the collapse of the Soviet Union, usage into the comforting arms of the secular movement in the of the phrase began to decline; interest in communism has United States. The other event that helped to catalyze the continued to decline since then.3 growth of the secular movement in the United States: the The end of the Cold War did more to normalize nonreligion attacks of September 11, 2001.5 Not only was a conserva- in the United States than anything else in the twentieth century, tive Christian in the White House, but on September 11, the since it was the onset of the Cold War against the “godless United States was attacked by fundamentalist Muslims. A communists” that created a particularly hostile environment pervasive fear of Islam (some of it justifi ed, much of it not) led for U.S. nonbelievers in the fi rst place. Historically, the “Golden many progressive and secular Americans to look for organiza- Age of Freethought” predated the Cold War (it occurred in tions—and a movement—that could defend their rights and the late 1800s).4 The rise of communism, abroad and in the values. As a result, starting in the 1990s but peaking during United States, in the early 1900s coincided with the decline of the fi rst ten years or so after 2000, secular movements in the freethought’s golden age. During the Cold War, nonbelievers United States saw their memberships and donations increase in the United States either hid their unbelief or were paraded dramatically. However, this growth leveled off for most of

34 Free InquIry AprIl/MAy 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

these organizations with the election of Barack Obama, individuals who feel embattled by pervasive and intrusive which coincided with a brief political change favoring the religious norms and values turn to secular organizations for more progressive political party in Congress, along with the support.8 Since this is the case, I think the secular movement winding down of two wars (in Iraq and Afghanistan). should refocus its advertising and outreach efforts on com- What’s the point of this history lesson? If the goal of munities that are highly religious, which may seem counterin- growing unbelief in the United States is to increase member- tuitive but actually isn’t. ship in the secular movement, then the secular movement To move this from the abstract to the concrete, a couple needs a bogeyman. I’m not going to suggest that I really of examples may help. People who would potentially be want the following scenario—but if this were to happen, it sympathetic to the aims of the secular movement in Portland, would draw lots of people into the secular movement and Oregon, don’t feel very threatened by religious fundamen- increase the memberships of secular-movement organiza- talists. Portland is a very progressive city that is not currently tions. Hypothetically, if a very conservative political candidate fighting battles over church-state separation issues. There were elected as president of the United States and the United are literally hundreds of thousands of nonreligious people in States were once again attacked by militant Muslims, the con- Portland. If you’re a nonbeliever in Portland and looking for ditions for the rapid growth in members of the secular move- support, you probably already have friends who can support ment in the United States would be recreated. If this is what you in your unbelief. Secular advertising in Portland, Oregon, is meant by “growing unbelief,” and secular movements want to gain more contributing members, then secular movement organiza- tions should secretly shovel money into PACs supporting the presidential campaign of Ted “The end of the Cold War did more to normalize Cruz. They should also—again secretly, since nonreligion in the United States than they don’t want to alienate their support- anything else in the twentieth century. . . .” ers—advocate for hawkish positions on ISIS and the Middle East under the assumption that the more bombs we drop and the more punitive we are toward Muslims, the greater their animosity toward the United States will be, resulting in isn’t going to be very effective at increasing movement mem- greater odds of an attack on U.S. soil. Combine a conservative bership because nonbelievers in Portland don’t need the Christian commander-in-chief, a Republican-led House and support of secular-movement organizations and local secular Senate, and a fundamentalist Muslim attack on the United groups. They don’t need such support because they don’t feel States, and the social climate in the United States will have all embattled or threatened by religion. the necessary elements to scare progressive Americans into However, nonbelievers in Mississippi or Alabama or rural activism, donating money, and joining secular organizations. parts of Georgia or Utah would likely feel a much greater This, of course, is an extreme approach, and I don’t need for what secular organizations have to offer. People think secular-movement organizations would actually be that in these locales likely do feel as though religion is a perva- duplicitous. Also, this plan of action would do more harm sive and pernicious influence in their lives, and I’m guessing than good to the United States and to the world.6 Finally, of they would like some organization to help them address the course, donating money to or lobbying for the above poli- excesses of religion. Putting up billboards and organizing cies runs counter to the agendas of most secular-movement local groups in small, predominantly religious towns through- organizations in the United States. In short, this is unlikely to out the United States would likely result in increased mem- happen. berships in secular organizations. I can think of one location There is a less extreme alternative here that won’t swell that could really use some outreach: Morgan, Utah, my home- the ranks and coffers of the secular-movement organizations town, which is still over 80 percent Mormon. I would happily as dramatically as the suggestion above, but it could increase pitch in some money to put up a billboard in Morgan. I’d also the membership a bit. Similar to the plan detailed above, happily volunteer to speak to a local organization in Morgan recent sociological research has found that local secular or, even better, a CFI On Campus or Secular Student Alliance groups are more pervasive in parts of the country that have affiliate at Morgan High School, on my own dime. The point higher rates of religious affiliation, specifically of evangelical is that where people feel embattled, they can use community Protestants and conservative religious groups.7 The obvious and a movement to help them. When the “embattled” are conclusion from this finding is that progressive and secular secular individuals, there will be interest in secular organi-

secularhumanism.org April/May 2016 Free Inquiry 35 zations. In the United States today, the beseiged aren’t in idea how a car actually works. Whether the car is electric, a large cities anymore; many of the largest cities have sizable hybrid vehicle, or relies exclusively on fuel (gasoline, natural populations of nonreligious people and “decent” walls of gas, or hydrogen) doesn’t matter; many people don’t know separation between church and state. Threatened seculars how cars work. Reassuringly, however, even though they and nonbelievers are to be found in small towns and specific don’t understand how a car works, most people don’t think regions of the country where the wall of separation isn’t very cars are powered by gremlins, goblins, or ghouls. They also strong or is nonexistent. If the goal of growing unbelief is to don’t believe that the solution to fixing a car that is having increase organization membership and magazine subscrip- problems is to pray, anoint it with holy water or oil, or sacrifice tions, go where secular people feel under attack and provide a chicken. Modernization has led to most people recognizing outreach there. that cars don’t run by magic. Even if they don’t know how it works, they know that someone does know how it works, and Facilitating Secularization they can take their car to a mechanic to get it fixed. In short, If the goal of growing unbelief is instead to increase the modern ways of thinking cause problems for religious ways percentage of the population that is nonreligious—or to con- of thinking. tinue to normalize being nonreligious or a nonbeliever—then The process of secularization does seem to occur quite our approach should be quite different. To accomplish that naturally on its own as countries modernize.13 However, I do goal, our agenda should be to encourage the process of secu- believe there are certain things activists can do to facilitate larization. In its simplest form, secularization is the process by secularization. I describe many of these actions in my latest book, How to Defeat Religion in 10 Easy Steps: A Toolkit for Secular Activists. The book argues that secular activists who want to defeat “Putting up billboards and organizing local groups religion, which necessarily means sup- in small, predominantly religious towns throughout porting the growth of unbelief, can take the United States would likely result in increased a number of specific actions, from voting for progressive political candidates who memberships in secular organizations.” will strengthen the social safety net in the United States to syncretizing holi- days and rituals. All of the steps in that book are geared toward pushing the United States toward a more modern which aspects of the social world that were religious become society, and a more modern society will be a more secular nonreligious or secular.9 This can apply at multiple levels.10 society. Governments can remove affiliations with state churches, cre- ating a separation between the two and thereby becoming a Conclusion secular government. Universities that formerly had religious Astute readers may have caught the contradictions between affiliations can drop those affiliations and become secular. these two agendas for growing unbelief. But if you didn’t, let And people who used to be religious can become nonreli- me reiterate the problem. If the goal is to grow the secular gious. This is the process of secularization. 11 movement, threats to modernity in the form of antimodern From a theoretical perspective, what causes secularization and fundamentalist bogeymen are the key. If the goal is to is modernization.12 Modernization is a broad concept that increase acceptance of nonreligion and make more people includes many components, from a recognition of the right of nonreligious, embracing modernity is the key. These two multiple religions to exist (which calls into question the truth agendas do seem to be at cross-purposes. claims of all of them) to advocacy for democracy and equal This leads me to one final point. The end state of secular- rights (making it more difficult for the clergy to claim some ization is typically not lots of secular and atheist activists; it’s special ability to commune with a higher power on behalf of indifference toward religion.14 People have to be bothered others) to scientific understandings of natural phenomena by religion in order to be actively engaged in trying to defeat (earthquakes aren’t caused by pissed-off gods). it. If religion in a society is relatively weak or largely benign, The example I like to use in my classes illustrates quite well it’s hard to get upset about it. This is why there isn’t going to how modernity causes problems for religion. Most people in be lots of antireligious agitation in Estonia or Vermont any developed countries either drive regularly or are, at the very time soon—many people in those societies are already not least, familiar with cars. Yet most of those people have no religious, and religion doesn’t have absolute control. Religion

36 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

is still there, and it’s probably more powerful and influential lives. That seems like a nice if somewhat idealistic goal to me. than it should be. But, for most nonreligious people in those If that’s where the secular movement wants to go, it does societies, religion doesn’t really affect their daily lives in a matter which path it takes. meaningful way. As a result, they don’t care about religion. Notes This is a problem for the secular movement.15 Basically, 1. I tried to think of another word here that was more gender many beneficiaries of secular movement activism are free inclusive, but bogeyman seemed to fit really well. I don’t mean to be riders: they get the benefit of a separation between church sexist by using this term. Bogeyperson would be more inclusive and and state and a weakened influence of religion on day-to-day reflective of the fact that Michelle Bachmann as president would work just as well. laws and policies, but they don’t do anything to actually bring 2. Ryan T. Cragun, “The Declining Significance of Religion: Secu­ those changes about. And, even worse for the secular move- larization in Ireland,” in TBA, edited by Michael Breen (London, UK: ment, once the laws and policies are changed to normalize Ashgate, forthcoming). 3. This can be seen on Google Trends, by searching for the word nonreligion, the beneficiaries of those changes (nonreligious communist: https://www.google.com/trends/explore#q=communist. people in that area) quickly lose interest in fighting against 4. Susan Jacoby, Freethinkers: A History of American Secularism (New York: Holt Paperbacks, 2005). religion because religion is no longer intruding on their lives. 5. Stephen LeDrew, “The Evolution of Atheism Scientific and In a sense, then, this is a catch-22: if the secular movement Humanistic Approaches,” History of the Human Sciences 25, no. 3 (July 1, wants to increase members and donations, it needs strong 2012): 70–87; Stephen LeDrew, “Discovering Atheism: Heterogeneity in Trajectories to Atheist Identity and Activism,” Sociology of Religion, April social forces that oppose modernity that could theoretically 4, 2013; Steven Kettell, “Divided We Stand: The Politics of the Atheist slow secularization (say, “Ted Cruz for president!”). But if the Movement in the United States,” Journal of Contemporary Religion 29, secular movement wants to increase the number of nonbe- no. 3 (September 2, 2014): 377–91. 6. This is assuming that the benefit of increasing movement lievers and works toward that end by modernizing society, it membership does not outweigh the cost of a conservative, hawkish will simultaneously undermine the perceived necessity of the U.S. government and an attack on Americans, which I think is a fair movement in the process. Lose-lose. assumption. 7. Alfredo García and Joseph Blankholm, “The Social Context of Is there a way to turn this into a win-win scenario? Maybe. Organized Nonbelief: County-Level Predictors of Nonbeliever Organi­ One possibility would be for the secular movement in the zations in the United States,” Journal for the Scientific Study of Religion United States to reframe its end goals. For instance, the end (forthcoming). 8. Christian Smith et al., American Evangelicals: Embattled and Thriv­ goal of the secular movement in the United States could be to ing (Chicago: University of Chicago Press, 1998). make it so that U.S. society embraces nonreligion and no lon- 9. Steve Bruce, Secularization: In Defence of an Unfashionable Theory (Oxford: Oxford University Press, 2013). ger needs lawsuits against violations of church and state sep- 10. Karel Dobbelaere, Secularization: An Analysis at Three Levels aration or acts of discrimination against nonreligious people. (Gods, Humans, and Religions), (New York: Peter Lang Publishing, 2002). If this became the end goal, secular-movement organizations 11. For additional examples of secularization at multiple levels, see Tom Flynn, “Who’s Afraid of Faith Based Charities?” Free Inquiry December would need to recognize that they may eventually succeed in 2005/January 2006; “Secularism . . . Plus,” Free Inquiry February/March making themselves irrelevant. I don’t envision this happening 2006. any time soon. But—and I don’t mean this in a negative sense 12. Bruce, Secularization. 13. Pippa Norris and Ronald Inglehart, Sacred and Secular: Religion at all—wouldn’t it be amazing if there came a day when the and Politics Worldwide (Cambridge University Press, 2004). lawyers at the Center for Inquiry’s Office of Public Policy, 14. Phil Zuckerman, Society without God: What the Least Religious FFRF, or AHA’s Appignani Humanist Legal Center received Nations Can Tell Us About Contentment (New York: NYU Press, 2008). 15. Really, it’s a problem for all social movements, as all social no church-state violation complaints and had nothing to do? movements have to deal with the free-rider problem. Imagine a society like that! It’s kind of hard to do, but I would consider that a major victory for the secular movement in the United States. The problem, of course, is: Then what? I’ll end with my vision. Secular-movement organizations in the United States could retool to focus on what nonreligious people in a largely nonreligious society might need. For instance, secular-movement organizations could focus on training humanist celebrants. They could also focus on pro- viding objective training and education about religious and secular beliefs and philosophies for children, young adults, Ryan T. Cragun is an associate professor of sociology at The University and adults. They would no longer need to fight the good of Tampa. His research focuses on Mormonism and the nonreligious fight against religion but rather could, dare I say it, work with and has been published in numerous professional journals, including (substantially weakened) religions to ensure that everyone previously in Free Inquiry. He is also the author of several books. has the social support they need to live happy and productive

secularhumanism.org April/May 2016 Free Inquiry 37 An Evidence-Based Strategy for Sustaining the Growth of Unbelief Barry A. Kosmin

o many people’s surprise, the early years of the twen- palate of alternative superstitions. Our duty, as David Hume ty-first century have seen the American public trending suggested, is “to weaken the hold of superstition,” but expe- Taway from its devotion to religion. We can envisage reli- rience and the research of neuroscientists and psychologists giosity and religion as having three components—belong- have taught us that this is a difficult task. ing, behavior, and belief. When secularization occurs, the As a result of the emergence of measurable evidence “three Bs” erode at different speeds. The first component pointing to secularization, there has been a sea change in to go is usually belonging, which involves giving up mem- the media and academic discourse regarding the American bership or affiliation with a religious congregation. This is religious landscape, which has, potentially, immense social accompanied by a loss of respect for the clergy and a decline and political consequences. Thanks mainly to the work of the in their authority over moral and lifestyle decisions. This pro- Institute for the Study of Secularism in Society and Culture cess has produced the rise of the Nones—often erroneously (ISSSC), which I direct, the term Nones has now become part referred to as the “unchurched.” Religious behavior’s decline of the national lexicon. Findings from the American Religious is usually somewhat slower because of the power of cul- Identification Surveys (ARIS) of 2001 and 2008, produced by my colleague Ariela Keysar and me, showed a steady rise in the numbers and proportions of the American public who reject a religious identification. Our statistics, which were ignored “We can envisage religiosity and religion as having three and rejected until recently, are now accepted as components—belonging, behavior, and belief. hard facts and as sociological reality. In terms of When secularization occurs, the ‘three Bs’ belonging, behavior, and belief, it is now com- monly realized that a significant and growing erode at different speeds.” fraction of the U.S. population rejects all the myr- iad options offered in the well-stocked religious marketplace. The “No Religion” population of Nones is an tural and economic forces that underpin such things as the aggregate category covering atheists, agnostics, deists, human- Christmas traditions. Nevertheless, it can be observed in the ists, skeptics, rationalists, and anticlericalists. Put another way, decline of attendance at worship services and private prayer, this group is an amalgam of nontheists and deists—of the or alternatively in the rise in unsanctioned behaviors such as antireligious, the irreligious, and the religiously indifferent, and desecration of the Sabbath (the overturn of the Sunday blue so includes both “hard” and “soft” secularists. It’s very much a laws) or the popularity of nontraditional sexual relationships coalition with blurred boundaries, but it has the potential to be and family patterns. Belief is usually the last element of a real cohort. In most cases, this secularity is marked by mere religiosity to disappear at both the individual and societal passivity; only a minority of Nones has a well-defined secular levels. One reason is that it is malleable; any particular reli- identity and a clear intellectual and behavioral commitment. gious belief can be substituted very easily from an enormous Nevertheless, over the past twenty-five years it has grown

38 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

from one-twelfth to nearly one-fourth of the U.S. population. and approach to the mobilization of the Nones. I’d like to The rise of the Nones has been the most statistically significant offer the insights I’ve gained during the past ten years direct- trend in American religion, occurring in every region and state ing the only academic institute in the United States dedicated of the Union and among all socioeconomic and racial groups. to the study of secularism in society and culture—it’s what Today we can claim that the No Religion population is I’ve learned from the social scientific research done by my larger than that of any state or any racial minority or ethnic colleagues at ISSSC and from attending discussions and group. However, the laws of statistics teach us that the ten- meetings of secular and freethought organizations across dency for a population as it grows larger is for it to regress the country. to the mean; it becomes more “normal.” This means that the Nones are getting harder to characterize and stereotype as a ecularist organizations today do indeed face a social mar- narrow group of outsiders and eccentrics. So secularists need Sketing problem. They have failed to affiliate even a frac- to be hardheaded and accept that their expanding constit- tion of the more than ten-million-strong core constituency uency—the demographic of fifty million adults—goes far of self-identifying atheists and agnostics, the most radical beyond Berkeley and the Upper West Side of Manhattan. The secularists. Marketers teach us to target a demographic and Nones are growing more diverse in sociodemographics, edu- a psychographic. The key question is: Do we want to stay cational background, occupations, residential location, and focused on the 5 percent of Americans who self-identify as ethnic and racial origins. For example, there are now millions atheists and agnostics—or should we expand to reach the 23 of Latino, African American, and Asian Nones (see also Juhem percent who no longer identify with a religious tradition, or Navarro-Rivera’s article in this section). even the 30 percent who don’t wish for a religious burial or However, another demographic anomaly poses a different service at their death? Those people, in Hume’s words, appear challenge. This is the marked and persistent gender imbal- to endorse “love of life without fear of death.” ance among Nones—only 40 percent are women, whereas 52 percent of Americans are female. When men leave religion, they tend to say they are secular, but women who leave tend to pre- fer to identify as “spiritual.” Among the most “. . . It is now commonly realized that a significant and ardent secularists—the self-described atheists growing fraction of the U.S. population rejects all the myriad and agnostics, who comprise 5 percent or so of options offered in the well-stocked religious marketplace.” Americans—the male gender-skew is even stron- ger. Explaining, as well as eliminating, this gender imbalance is a major challenge for organized sec- ularists in today’s egalitarian social environment. Do we want to be an insignificant minority or a major hat do these population trends presage for the fu- force in society and the body politic? Do we want to develop Wture of skepticism, secular humanism, and other free- a narrowcasting or a broadcasting strategy? Secularist orga- thought orientations? One result of the tendency toward a nizations have no real need to proselytize since they already more typical national profile among Nones is a downside that have a fifty-million-strong potential constituency. Organic exacerbates an already existing problem. That problem is the economic and societal forces have created this social momen- lack of institutionalization that has bedeviled freethinkers tum toward mass secularity. Thus the present challenge is not and secularists in the United States for more than a century. to produce growth but to build self-awareness and mobilize Secularism in America is a classic leaderless movement. Only this population so that the recent trends and gains are main- a tiny percentage of freethinkers have ever been affiliated tained into the future—and so that backsliding is prevented with secular organizations, whereas around 60 percent of the insofar as possible. religious population currently belongs to a congregation. This If secular and freethought organizations are to expand affiliation, mobilization, and participation issue poses even their base and influence, they need to face the realities more of a challenge in the current circumstances of a rapid of contemporary society head-on. I believe secularists and increase in the potential constituency. humanists have to approach the outreach challenge like This analysis and explanation is familiar in secular-human- successful religious organizations. The mega-churches and ist gatherings where the “faithful faithless” lament the failure evangelical preachers make intelligent use of the available of nontheist organizations to realize their full political and social data and statistics. Paradoxically, in this arena the clergy cultural potential—their inability to penetrate their natural are very rational and calculating in their use of the tools of market. However, let me now offer an alternative diagnosis marketing and market research—in the effective use of the

secularhumanism.org April/May 2016 Free Inquiry 39 insights provided by sociology, demography, psychology, and the pun, but the textbook example of education’s importance economics. in the culture war is the Texas School Board. If secularist organizations want to succeed and break out One particular failure that needs redress is to build edu- of the narrow ghetto they find themselves in today, they too cational institutions—and this applies particularly to higher need to be practical, sophisticated, and a little cynical. The first education. ISSSC is the only institute in higher education with steps are to create a brand and identify a target demographic secularism in the title, whereas there are literally thousands or two. As we’ve seen, the natural constituency is male—we of departments of religion and theology at universities and need to use that information to our advantage. We’re the nat- colleges not counting the religious seminaries. In contrast, ural men’s movement. Super Bowl Sunday is the great national only at tiny Pitzer College in California can one earn a college secular holiday that empties the churches—let’s celebrate that. degree in secular studies or humanism. There are no humanist Let’s try to associate ourselves with the Olympic Games, an seminaries producing chaplains for hospitals, prisons, and the international movement that is essentially secular in ideology military. and purpose. In the United States, our natural constituency Involving the young adult population of Millennials is the also includes Westerners and former Catholics—play to those key to the future, but it’s a challenge: 25 percent of them are audiences. It’s also Asians; they are twice as likely to be Nones Nones, but the vast majority tends to be passive adherents. as other Americans and nearly three times as likely as African We find that both Generations X and Y particularly dislike Americans—so valorize Confucius more and that worthy cleric labels and ideology. Students, on the other hand, are a nat- the Reverend Dr. Martin Luther King Jr. a little less. ural market. There are thousands of college campuses, but only a few hundred have chapters of CFI On Campus or the Secular Student Alliance. We need to be substantive and impactful work- ing with today’s students. There’s no need to sacrifice intellect to “When men leave religion, they tend to say they are secular, attract them, but they favor enter- but women who leave tend to prefer to identify as ‘spiritual.’” tainment-style communication. A major initiative in the area of social networking is required. We can maintain integrity and still market to this new constituency. Moreover, trends among teenag- Marketing involves branding. There’s a need to make ers seem to be positive for secularism. According to research by secularism culturally and socially respectable in mainstream— the evangelical Barna Group, teenagers today are less inclined and on Main Street—America. This requires encouraging toward spirituality than a dozen years ago. Key teen religious civic education and critical thinking, especially in the public activities are at their lowest levels since Barna began tracking square. Secularism needs to be marketed and branded as a these behaviors—including prayer, Sunday-school attendance, great American tradition, not an alien European import. The and evangelization among Christian teens. None population tends to respond positively to references Nevertheless, we need to be realistic about how far we still to the Enlightenment and the intellectual provenance of the have to go even with our most sympathetic demographic. Founding Fathers of the republic. They want to maintain the According to recent Pew polls, the percentage of Millennials values of the Enlightenment, of Franklin, Jefferson, Madison, with a positive view of religious organizations fell from 73 and Paine. Secularism needs to be branded as American and percent in 2010 to 55 percent in 2015. But that’s still a majority patriotic. In fact, the religious recognize this historical fact, opinion. (For proportion’s sake, 55 percent also hold a positive and that’s why they are constantly campaigning to assert the view of banks.) To put it into a different perspective, religion Christian identity of the Founding Fathers, along with the ridic- does far better than the news media, which only 27 percent of ulous notion that they wished to establish a Christian nation. young people view favorably. So there is a struggle for the historical record, which means sec- So it’s doubtful if woolly minded, fashionable, campus-style ularists need to pay more attention to history and the educa- progressivism will work to motivate the majority of people in tional curriculum in civics. We need to fight less about the Bible our currently unaffiliated base. The base is suspicious ofall and more about the Declaration of Independence and the religions, so it would be a mistake to favor one form or type Constitutional Convention. The public schools and the history of religion or supernaturalism over another. So let’s not offer a curriculum are an important arena for this campaign. Pardon soft spot or special pleading for Muslims and Islam, Pagans and

40 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

Wiccans, or the Hindu elephant god of prosperity, Ganesh. On nel. It’s a real scandal that the religious Right illegitimately the other hand, it’s probably wise not to be seen as intolerant, dominates the chaplaincy. Here’s a genuine grievance and a too strident, too adversarial, and antireligious. Most nonathe- political issue we can pursue that can embarrass opponents ist Nones abjure dogmatism and are temperate in their hostil- and reinforce our organizations’ patriotic motivation. ity toward religious believers, especially the Christian majority Unfortunately, the 2010 ISSSC report on Latinos has been among their own family or friends. Our natural constituency ignored by secular organizations. This failure epitomizes the among the sober-minded bourgeoisie prefers a more civil and issue of secularist organizations being oblivious to important constructive, rather than critical, tone to its commitments. facts and opportunities. The findings show that despite the There is a positive sentiment toward a science-based or stereotype of Latinos being a naturally religious community, naturalistic liberalism that advocates for the use of scientific there is a new and expanding constituency of Nones among techniques for managing human reproduction, suffering, and college-educated and English-speaking Latinos. These people illness based on individual choice. So the secular and human- are completely invisible to the media, scholars, and unfortu- ist brand has to publicize scientific advances, technological nately to most secular organizations. The explanation is that innovation, and human achievement. In order to come across they don’t fit the common stereotype of the religious Latino. as a broader and less militant movement, another theme That’s explicable for the media—which loves stereotypes and worth pursuing is to emphasize our roots in the humanism values exoticism and photogenic Catholic processions—but of the Renaissance and associations with high culture: music, secular organizations should be more skeptical, notice social museums, and the arts generally. Secularism needs to be seen reality, and act accordingly. as a positive force in society, as cultur- ally enriching both for the individual and the community. Our intellectual and philosophical tradition is essen- “The key question is: Do we want to stay focused on the tially optimistic and life-affirming, so let’s leave pessimism, apocalyptic pre- 5 percent of Americans who self-identify as dictions, and notions of original sin to atheists and agnostics—or should we expand to reach the religious. the 23 percent who no longer identify with a religious tradition, t the moment, Nones as a group or even the 30 percent who don’t wish for a Astill need validation in contempo- religious burial or service at their death?” rary American society. They need to forge a collective identity. To achieve these goals, I believe the social-move- ment frame makes sense as the institu- tional model; its focus should be to target discrimination and Now let’s consider our political options more closely. injustice against Nones and laws and regulations favoring or- Nones are disproportionately political independents, but ganized religion in everyday life—in education, health, taxa- in elections since 1990, their votes have tracked away from tion, and the like. Many of the big issues and opportunities for the Republicans and toward the Democrats. They are polit- secularism are in the legal-constitutional field. Where can we ical independents because they’re not joiners; they are as apply this insight? The best example of the men’s-movement skeptical of politicians as they are of religion. They are dis- syndrome is of course the military. It’s a population of nearly proportionately civil libertarians; they are also mostly socially two million, mainly composed of young males aged eighteen liberal but not necessarily economically or fiscally liberals. to thirty. The Military Association of Atheists and Freethinkers The general consensus among Nones is that religion breeds did a wonderful job in prising religious-identification statis- conflict and that religious people are too intolerant. Their tics out of the Department of Defense. Perhaps surprisingly, key issue is separation of church and state, and they won’t the military has a religious profile very similar to that of the compromise on this. Anticlericalism is a stimulus to action, total U.S. population. Today, 23 percent of military members and the Nones want to keep clergy of all types out of politics self-identify as Nones. They outnumber Roman Catholics, the and public office. Their anticlerical sentiment means they are largest American religious group. The challenge is how to more roused by the sins and hypocrisy of religions’ local rep- service them, since there are no nontheistic chaplains. In fact, resentatives than concerns about their supposed head office over two-thirds of military chaplains hail from evangelical in the sky. They are more opposed to organized religion than Christian denominations, despite the fact that evangelical to God—use that information. Atheists especially lament the Christianity accounts for only 19 percent of military person- lack of like-minded elected officials. Again, the religious Right

secularhumanism.org April/May 2016 Free Inquiry 41 indicates the route for Nones to follow. They put a lot of effort than offer straight opinions. Most dislike labels and labeling. into grassroots political activity at the local level, especially Whereas atheists tend to be confident in their identity and getting their people elected to local school-boards. That is to hold strident opinions, by way of contrast the agnostics, the necessary first step to overcoming the ludicrous situation humanists, and “softer secularists” hold to more moderate whereby 23 percent of the population has zero representa- and qualified opinions. Their openness to alternatives and tives in Congress—so fewer Nones in positions of political unwillingness to commit to a single viewpoint makes them leadership than was the case in 1790! particularly hard to organize. Thus secularism (unsurprisingly) I emphasize education and politics because I doubt the effi- has no official hierarchy or leadership. The obvious contrast to cacy of some alternative approaches often pursued by secular this semi-anarchic situation among freethinkers is the author- organizations. The research on affiliation and membership itarian personality types found in fundamentalist religious patterns among secularists done by my ISSSC colleague Frank groups, composed of individuals who are anxious to submit Pasquale suggests that one should be skeptical about the pros- to an authority and to follow a charismatic and often discipli- narian leader. pects for the success of a congregational model such as Sunday Nevertheless, in reaction to the increased salience of reli- Assemblies. An organizational model parallel to organized gion in American public life, a range of affirmatively secularist, religion has been tried by Ethical Culture and the Unitarian nontheist, and antireligious organiza- tions has proliferated in recent years, meeting needs for life-cycle events and social networking. They operate under the banners of atheism, freethought, humanism (secular, Jewish, Unitarian), “Secularism needs to be marketed and branded as a great rationalism, and skepticism, among oth- American tradition, not an alien European import. . . . ers. While many of them share broadly We need to fight less about the Bible and more about skeptical or irreligious commitments, their discourses, philosophies, and activ- the Declaration of Independence. . . .” ities vary in important ways. That doesn’t mean they can’t mobilize as a lobby, especially on the agenda around the “culture war.” That’s why ideas such as a Secular Coalition for America and the Reason Rally are valuable. Universalists but has not taken off. Secular humanism cannot easily reproduce the family and generational nexus of ties that t’s a challenge to decide how to use to best advantage the groundswell of popular sentiment and opinion and the or- religion offers. Nones tend to be individualists and skeptical of I ganic secularizing trends in society and economy. We have to organizations. They were never the types who joined the Elks, realize that membership organizations are hard to maintain Rotarians, or Masons—the traditional membership organiza- and resource in today’s society if you are not offering tangi- tions, which are in any case on the decline in the contemporary bles, power, or salvation to your followers. Our aim is to fight world of “bowling alone.” The character of the secular impulse for their hearts and minds but not their souls. That requires itself tends to militate against institutional participation specif- learning new ways and techniques to acquire their loyalty. The ically on the basis of metaphysical worldviews. Indeed, as we role of the Internet in creating networks of seculars into new noted earlier, only a small percentage of seculars belong to organizational forms should be a paramount concern. There’s explicitly secularist groups. My reading of the situation is that always been a lot of concern about beliefs and belonging, the most viable model for mobilizing the Nones is analogous but recent neuroscience and behavioral economics research to affinity groups such as the AARP, Sierra Club, or American suggest that changing people’s individual behavior may be Automobile Association—groups with looser, nominal, epi- the best way to grow a movement. The human brain is best sodic ties and a broad consensus “common good” agenda. attuned to deal with problems that are really close and imme- Another factor that militates against affiliating most Nones diate. So the solution may be to create a “behavioral wedge” is their individual psychological profiles. Nones tend to be to sustain an organizational need to focus on tasks that are analytic and critical. They have difficulty endorsing standard-is- urgent at the household level. Another way that has recently sue statements of opinion. They’d rather dissect and discuss become popular is public signaling—stickers, flags, T-shirts,

42 Free Inquiry April/May 2016 secularhumanism.org HOW DO WE SUSTAIN THE GROWTH OF UNBELIEF?

and advertising posters on buses and on the highways. lition, a social movement around political, educational, and Yet in 2016, I doubt it is necessary to spend too much time biomedical issues. Paradoxically, in order to achieve this result, and resources on reminding the public of the deficiencies, we shall probably sometimes have to go beyond a focus on scandals, failures, and dangers to well-being posed by patri- intellectual and cerebral concerns—on philosophy and meta- archal organized religions; that much is obvious to any casual physics—to matters more mundane than belief. The challenge observer of the daily news. Rather we need to valorize our requires greater investment in social and market research alternative worldview with its embrace of science, reason, because, in the twenty-first century, knowledge is power and logic, and critical inquiry. Our message should stress optimism self-knowledge is an essential first step. In this process, we’ll discover what it really means behaviorally, socially, and emo- and our belief in human progress and freedom. Our strength tionally in contemporary America for people to be nontheistic is that historically, secularism has advanced alongside rising and belong to no religious institution. That information in turn material wealth, which seems to expand minds as well as wal- will teach us how to mobilize the public and enable us to prog- lets. We need to ensure that secularism is linked in the public ress toward a future society anchored in the values of secular imagination with the benefits of urban modernity, while reli- humanism and the freedom of unbelief. gion is relegated to an association with poverty, superstition, and the prejudices of the rural past. So in conclusion, the key challenge for secular humanists is Barry A. Kosmin is director of the Institute for the Study of Secularism to use our imaginations constructively to engage an increas- in Society and Culture at Trinity College, Connecticut, and a member of ingly skeptical and diverse American population and lead it the Center for Inquiry Board of Directors. toward unbelief. An assessment of the existing evidence-based research suggests that the best strategy is to build a loose coa-

secularhumanism.org April/May 2016 Free Inquiry 43 Greta Christina How Selfish Is it OK to Be? cont. from p. 11 verse, at least some of the time. But it’s That’s true, even if it’s just for entirely for elected officials who’ll tax me ata also important to remember that this selfish reasons. Human connection is pretty hefty rate, and I rail against poli- isn’t actually, you know, true. fun. It feels good. And it isn’t possible ticians who won’t. Progressives and liberals are some- without compassion. But this is a magazine column, not a times accused of having “bleeding It’s a difficult balance between the library. This isn’t a place to find all the hearts,” of beating our breasts with needs of the many and the needs of answers, or even a minute percentage guilt over the least little thing we do. the one, and it’s deeply complicated. of the answers. This is a place to ask the But I’m not sure this is a terrible thing, Hillel phrased it perfectly, better than question. either. I want to have a conscience. I I possibly could: “If I am not for myself, No, I don’t want to be frozen by guilt know I do things that cause pain. I buy then who will be for me? But if I am every time I make a decision. But I don’t consumer products made by grossly only for myself, then who am I?” I could want to ignore the consequences of my abused and underpaid labor; I ride in write an entire library about how this decisions, either. I always want to remem- cars that pour gunk into the air; I use balance might play out. There’s the ber: when I act as if I really am more cheap plastic doodads because they’re idea of harm reduction: I’m not going important than others, I’m not living up convenient, even though I know they’re to tear my hair out over every cheap to my human ethics. I’m not living up to going to end up in the toxic sludge of plastic doodad that I buy, but I’m sure the core of what morality means. the Great Pacific Garbage Patch. I don’t as hell working on buying fewer. There want to pretend that none of this has are laws and regulations, an impact. And I don’t want to brush it and they can cut through the Greta Christina is the author of Coming Out Atheist: How off as if it didn’t matter. I don’t want to Spanish Prisoner dilemma, to Do It, How to Help Each Other, and Why (Pitchstone, act like an ant—but I also don’t want forcing everyone to play 2014); Comforting Thoughts About Death That Have to act like the center of the goddamn fair. (When they’re enforced Nothing to Do with God; Bending: Dirty, Kinky Stories universe. I want to be a good rational- fairly, of course, which they About Pain, Power, Religion, Unicorns, and More; and ist and recognize the reality that the often aren’t.) There’s the fact Why Are You Atheists So Angry? 99 Things That Piss Off world doesn’t revolve around me; I that I don’t give away every- the Godless (the last three all from Dirty Heathen, 2014, want to be a good humanist and work thing I own other than the 2013, and 2012, respectively). to improve the one life we all have. bare minimum—but I do vote

Russell Blackford Islamophobia or Anti-Muslim Prejudice? cont. from p. 12 many of these commentators are unwill- discuss its social, cultural, and political usage prior to the twentieth century, and ing to countenance any criticism at all implications—without being smeared as it was seldom used before the 1980s of Muslims or their beliefs. They fear, “Islamophobic.” and 1990s. Indeed, it became a common perhaps, that such criticism will add to Worse, there are Muslims who wish to word only after a particularly influential the difficulties that Muslims experience in impose their particular interpretation of report was issued and widely publicized Western society. Islam, or at least their particular interpre- in late 1997. Again, we need to distinguish among tation of its moral requirements, through The report was prepared for the the kinds of ill-treatment experienced by the use of state power. This phenome- Runnymede Trust, a left-wing British think many Muslims and critiques of Islam itself non—Islamism—is radically contrary to tank devoted to combating racial preju- (or of various moral beliefs and cultural ideas of secular government. Again, we dice and promoting multiculturalism. In practices that are associated with it). We should be able to identify and discuss it 1996, it set up its “Commission on British should also recognize that Islam can take without being labeled as “Islamophobic.” Muslims and Islamophobia,” which com- many forms and that it can be expressed Unfortunately, there are also Muslims pleted its final report, Islamophobia: A in many ways. While there are doubt- who are prepared to use murderous Challenge for Us All, in August 1997. This lessly many Muslims whose overall worl- violence in what they see as a struggle was widely disseminated and discussed dviews are compatible with secular gov- against evildoers. We should be able to during the subsequent months, with sup- ernment and with liberal conceptions of identify and discuss this phenomenon— port from the British government. The the law and its role, there are also many jihadism—without being smeared. report makes much of the existence of whose religious views are inextricably what it calls “anti-Muslim prejudice” in entangled with highly conservative and he word Islamophobia (together with British society, but it strangely recom- oppressive moral standards. We should Tits cognates such as Islamophobe and mends the use of the word Islamophobia be able to make that obvious point—and Islamophobic) has no recorded English to combat this. Why not simply rec-

44 Free Inquiry April/May 2016 secularhumanism.org ommend widespread recognition of the context of an overall highly favor- very clearly not Islam itself. All this smear- anti-Muslim prejudice and perhaps advo- able view of its civilizational contribu- ing of decent people as Islamophobes has cate use of the expression “anti-Muslim tion. Anything harsher will, it seems, gone too far. prejudice” as a way of naming it? Since be regarded as Islamophobic from the I am not, of course, suggesting that anti-Muslim prejudice undoubtedly exists perspective of these authors. Thus, they the word Islamophobia and its cognates and since the expression is fairly transpar- will stigmatize us as Islamophobes unless be suppressed by means of state power. ent to competent English speakers, no whatever criticisms we might make of I do, however, suggest that we recognize one could reasonably claim that mere use Islam are constrained by their assess- them for what they really are: propa- of the expression “anti-Muslim prejudice” ment of it as a positive civilizational force. ganda terms that are employed to intim- amounts to propaganda. The Runnymede Trust authors ultimately idate speakers, arouse hostility against By contrast, the term Islamophobia is leave almost no room for criticism of them, and generally chill discussion. If rather confusing and opaque. It could, Islam by people of goodwill. any of us currently use these words, we in theory, be employed as a synonym To be clear about this, I freely acknowl- should abandon them, thus beginning for anti-Muslim prejudice or bigotry, but edge that, historically, much of cultural a withdrawal of social support for them. in practice it doesn’t work that way. It value has sprung from Islam: it would, for We can challenge the silencing use of facilitates the smearing of individuals example, be philistine not to be delighted Islamophobia and related words when- who wish to criticize Islam or who merely by the airy beauty of the Blue Mosque ever we encounter it. We can aim at a sit- wish to criticize Islamism and jihadism. in Istanbul. At some times and in some uation where using these words is socially As a result, it has become all too easy to places, moreover, Islam functioned as a marginalized and commonly regarded as portray critics of Islam, Islamism, and/or significantly less persecutorial religion propagandist. jihadism as something very like racists than Christianity, although neither has As always, we should calmly insist that or as analogous to homophobes. This is a particularly good track record of tol- Islam—and each of its variants—contains propaganda at work. erance for dissent. For all I know, Islam ideas and that ideas are fair targets for The Runnymede Trust report does may even have been an improvement critique. In particular, religious doctrines acknowledge the possibility of legitimate (for example, in terms of its associated influence the attitudes and conduct of criticism of Islam as a religion. What it moral norms) on the kinds of pagan wor- their adherents in ways that merit pub- gives with one hand, however, it takes ship that preceded it on the Arabian lic concern, and it’s evident each day away with the other. The report tends to Peninsula. Irrespective of all that, it is that many religious leaders and organiza- brand anything that its authors regard as very doubtful whether Islam is currently tions exert immense power or influence. unfair or hyperbolic criticism of Islam as a force for civilizational progress. Indeed, It is in the public interest that religious constituting Islamophobia, which imme- our contemporary world might be better doctrines, leaders, and organizations be diately stretches the idea far beyond off without it—or without religion of exposed to unsentimental scrutiny. Once again, an expression such as any actual prejudice or bigotry against any kind. That is open to debate, but we “anti-Muslim prejudice” or “anti-Muslim Muslims. Yet any belief system will attract should be able to engage candidly in that bigotry” has a relatively clear and spe- criticism, and it is inevitable in public debate without being treated as bigots, cific meaning. It cannot stick easily to debate that some of the criticism will be with the social stigma this entails. someone who has, in fact, shown no unfair, hyperbolic, or simply inaccurate. such prejudice or bigotry. Thus, there This is unfortunate, but when it happens n the past, I’ve often pointed out the are ways to denounce ill-treatment of the unfairness, hyperbole, or inaccuracy risk that the word Islamophobia and its I Muslims without handing a stick to peo- can, in turn, be pointed out and criticized. cognates could be used to demonize ple who are overly solicitous toward By contrast, it is an intimidating tactic to and intimidate individuals whose hostil- Islam and wish to suppress any and all treat criticism with these faults as akin to ity toward Islam is based on what they criticism of it. Expressions such as racism or homophobia. Such tactics chill genuinely and rationally perceive as its “anti-Muslim prejudice” are good public discussion of important issues. faults. That is happening, and the seeds enough for their purpose. But wait, there’s more. The Runny­ of it were planted in the Runnymede mede Trust’s report goes further in Report itself. We now see such valu- demanding that we take what it calls able thinkers as the ex-Muslim activist Russell Blackford is a conjoint lecturer in the an “open view” of Islam in which we Maryam Namazie and the secularist Mus- School of Humanities and Social Science, regard it as, among other soothing lim thinker Maajid Nawaz branded as University of Newcastle, Australia, and a things, diverse, progressive, and cul- Islamophobes—though both of them are regular columnist for Free Inquiry. His latest turally enriching. It appears that the vocal opponents of anti-Muslim preju- book is The Mystery of Moral Authority Runnymede Trust authors want any dice. Their main targets are Islamism and (Palgrave Pivot, 2016). criticism of Islam to take place only in jihadism; in Nawaz’s case, the target is

secularhumanism.org April/May 2016 Free Inquiry 45 Ophelia Benson Shared Values cont. from p. 13

There is the fact that Saudi Arabia Arabia with ISIS, so unless they just plain rights guaranteed by the Islamic-based funds Wahhabi mosques and ideology kidnap me, they’re out of luck. law of Saudi Arabia surpassed those globally. Germany’s vice-chancellor, One last fact: Saudi Arabia has secured by the Universal Declaration.” Sigmar Gabriel, was rude enough to accepted zero refugees from Syria. Zero. So the human rights guaranteed by point this out in December, as the UK All that oil wealth and all those claims the theocratic law of Saudi Arabia, newspaper The Independent reported: of the moral superiority of government which include the right to be flogged “In an interview with German newspa- under Islam, and not one Syrian refugee to death for liberal blogging, the right per Bild am Sonntag, Mr Gabriel said: has been taken in. to be a minor for life, the right to ‘We have to make clear to the Saudis Given all that (and it’s only a small have no right to drive, the right to be that the time of looking away is over. sample, the tip of a massive iceberg), beheaded for a range of crimes—those Wahhabi mosques all over the world Saudi Arabia’s standing as a valued ally and others surpass the rights in the are financed by Saudi Arabia. Many of the United States and the United Universal Declaration? I don’t think so. Islamists who are a threat to public Kingdom seems indefensible. When the I don’t believe that Raif Badawi feels he safety come from these communities in Saudi king paid a state visit to Britain is enjoying a superior level of human Germany.’” in 2007, Queen Elizabeth II gave a wel- rights as he sits in prison wondering if There is the fact that Saudi Arabia coming speech at the state banquet this week he will be flogged again. tries to suppress criticism by threatening in which she said, “We have shared No doubt it’s naïve or utopian or to sue the critics. The Washington Post values that stem from two great reli- ridiculous to think that states can afford reported in November: “According to gious traditions based on Abrahamic to have any kind of moral standards a report in pro-government newspaper faiths.” Shared values—like what, for about alliances and arms deals with Al Riyadh, the Saudi justice ministry is instance? Treating women like prison- murderous repressive dictators such as planning to sue a Twitter user who sug- ers? Stoning women to death for non- the Saudi monarchs, but I guess I’ll just gested that a death sentence recently marital sex? Sentencing liberals to a have to live with that. handed out to a Palestinian artist for thousand lashes? apostasy was ‘ISIS-like. Questioning the I say shared values are exactly what fairness of the courts is to question the we don’t have, and I think we should justice of the Kingdom and its judi- stop pretending that we do. Ophelia Benson edits the Butterflies and cial system based on Islamic law, which Note how Saudi Arabia explained its Wheels website. She formerly was associate guarantees rights and ensures human refusal to vote for the UDHR in 1948. editor of The Philosopher’s Magazine and dignity,’ a source in the justice minis- According to Human Rights Watch, has coauthored several books, including try told the newspaper, according to a “Saudi Arabia’s stated reservations to The Dictionary of Fashionable Nonsense translation by Reuters.” They won’t like the Universal Declaration were that its (2004), Why Truth Matters (2006), and this column then. But, fortunately, U.S. call for freedom of religion violated the Does God Hate Women? (2009). law protects our right to compare Saudi precepts of Islam, and that the human

Mark Rubinstein The Christian Moral Code, Part 1: Sin cont. from p. 14

• Individual-based egoism: The Chris­ Note: In return, looking at the mod- Christianity take us? It leads to habitual tian sees him- or herself as sufficiently ern humanist, the Christian sees a belief without real evidence that can significant that no less than the cre- different sort of egoist: an arrogant spill over to important decisions out- ator of the universe listens and cares and impertinent child who mistakenly side of religion, to the capital error of and may at times intervene on his or believes that his or her species has thinking you know what you do not her behalf. The important truths are the potential to transform the earth know and thereby crowding out curi- found in the closeness to God within, into a utopia without any help from osity and learning . . . to believing that not the realities without. God—who, in any case, may not exist. what is true is what you want to be true • The “cosmic bargain”: Because of be- Ironically, for many humanists, the chief . . . to substituting black-and-white for lief or behavior, or God’s predestined obstacle to this utopia is the failure to probabilistic thinking . . . to intolerance plan, God so loves a person that when understand that they are right. Where of others who are not sufficiently like he or she “dies,” eternal bliss in heaven you . . . to an emphasis on your relation- Christianity sees overweening pride, will have been earned or been given, ship with God over your fellow human the root of other sins, humanism sees while others who disagree with him or beings . . . to a preoccupation with life admirable self-reliance. her about key matters of religion are after death rather than the here and doomed to an eternity in hell. Where does an egoistic faith such as now . . . and, without stretching scrip-

46 Free Inquiry April/May 2016 secularhumanism.org tural language to the breaking point, To take a “how” question: How do sible for the sins committed by others, to a morality that is frozen in place as you learn to “love your enemies?” Will merely by association with them, even if human experience accumulates. you simply wake up one morning like association is the result of chance geog- The egoist separates the saved from Scrooge and find your heart overflow- raphy or temporality. Vice versa, others the unsaved. He or she, of course, is ing with love? Jesus doesn’t offer much can assume responsibility for your sins, always a member of the saved. This sets help. most notably Jesus who promises that up a template for other false distinctions only through him can you be properly that make those in power more deserv- Ordinary Sin forgiven and prepared for heaven. ing than those in their power. Until As we have seen, Christianity presumes Sin by association explains how a the nineteenth century, even otherwise every person is sinful from the moment just God could send earthquakes and laudable men did not understand that of birth (since he or she inherits the sin of other disasters that punish the trans- slaves behaved like “slaves” and women Adam). Most other sins are an ordinary parently guilty along with the seem- behaved like “women” not innately but part of life. You are considered sinful ingly innocent. Matthew’s Jesus gives because of societal expectations and for enjoying what would otherwise be us a famous example. He doesn’t sin- inferior educational opportunities. The pleasurable and harmless: for example, gle out exceptions; he simultaneously Gospels miss an opportunity to be clear many ways of engaging in nonreproduc- curses all inhabitants of three cities. The about these ethically important mat- tive sexual expression. Augustine called Christian idea of original sin; the prac- ters. So it is not surprising that slavery this general class of sins “concupiscence,” tices of baptism, communion, and exor- and the devaluation of women contin- which is the love of earthly things more cism; and the salvific powers of Jesus ued to be the norm in predominantly than, or replacing, the love of God. Other and his disciples so frequently employed Christian nations until the nineteenth sins in this category include ambition, in the New Testament are grounded in and twentieth centuries. vanity, envy, avarice, and the desire to be the primitive notion that vice or virtue Christianity also concentrates on praised. can be transferred like a disease or cure, “what” over “why” and “how.” To take Not that long ago, consistent with the or like a genetic mutation passed down a “why” question, Why should you “love New Testament, your fellow Christians generation to generation. For much of your neighbor as yourself?” Because would have held you 100 percent morally their history, fearing moral degeneracy God says so, scripture seems to say. It is responsible for everything you did later and plague from association, it has not sufficient to knowwhat God commands. during your life. Pleading ignorance, been enough for religious Christians to Once you know that, you need look even about the invisible, is ruled out: “For exile heretics; taking no chances, they no further; just do as he requires. As the invisible things of him from the cre- felt compelled to eradicate any evidence Augustine, the most important Christian ation of the world are clearly seen, being of their continued existence by burning theologian in history, advises: “We do understood by the things that are made, them at the stake. For centuries up until not need to inquire into the nature of even his eternal power and Godhead; so 1965, this theory of association provided things. . . . For a Christian, it is enough that they are without excuse” (Romans the logic that led the Catholic Church, to believe the cause of created things, 1:20). No one gets to go to heaven who as a matter of doctrine, to blame the whether in heaven or on earth, visible has sinned but didn’t know any better. death of Jesus not only on Jews alive at or invisible, is nothing other than the Today, we understand—even the the time, whether they were present in goodness of the creator who is the one Church now understands—that what Jerusalem or not, but also on all Jews true God” (The Enchiridion on Faith, you do with your life depends largely on who have been born after he died! And Hope and Charity). genetic predisposition, upbringing, igno- it gave Nazi Germany reason to adopt a However, while that provides the cer- rance, or other circumstances beyond program of systematic genocide. tainty and closure for which many are your control. Much depends upon the The scope Christianity gives for sin is searching, it forecloses the development bad luck of being in the wrong place at much larger even than this. Matthew’s of a real philosophy of morality. The fail- the wrong time. Failure to appreciate Jesus says that even if you sin only in ure to examine “why” can leave you too exculpatory circumstances leads to get- thought but not in deed, you are just as heavily reliant on authority to tell you ting even and taking revenge, to retrib- guilty. Christianity places singular signifi- “what.” Consider the morality of suicide. utive justice instead of restorative jus- cance on thought. This bar is so high that, The classic reason Christians see suicide tice, incarceration rather than reeduca- no matter how good you can feasibly be, as sin derives from the idea that God, tion, and prescriptions for social ills that you cannot reach it, condemning you not you, owns your body, so you have require that people somehow reform to be a wretched sinner until the day of no right to mistreat it. Again, the answer themselves from within rather than your death. Christianity essentially gives, “God says change social conditions from without. The fourth biblical Gospel famously so,” is too facile to be of much help. You can also be held morally respon- summarizes Christianity in a single verse:

secularhumanism.org April/May 2016 Free Inquiry 47 “For God so loved the world, that he To summarize, Christianity does mated thoughts. gave his only begotten Son, that whoso- everything it can to make your salvation But notice what has really happened. ever believeth in him should not perish, dependent on Jesus. Sin becomes ubiq- Christianity gets everything wrong: It but have everlasting life” (John 3:16, uitous and a major preoccupation of makes a sin out of circumstances that life. Christianity has ensnared even the emphasis mine). are not sin (above) and naively encour- most virtuous into sinning by making John has taken Matthew’s equiva- ages sin (egoism), which it does not lence of action and thought one step them: realize is sin. further. Now all that really counts is • guilty of the original sin (Adam’s dis- thought or belief! Good deeds are of no obedience); This is the first of four consecutive columns consequence (or are assumed to follow • guilty of enjoying what would oth- by Mark Rubinstein on the subject of the Christian moral code. from belief). By the sixteenth century, erwise be pleasurable and harmless Luther, Calvin, and other Protestants activities; made belief the center of their theol- • guilty by virtue of proximity in space Mark Rubinstein is a retired professor of ogy. The step from that to burning live or time; finance at the University of California at human beings at the stake for admit- • 100 percent morally responsible de- Berkeley who now writes on early Christianity ting heretical thoughts under torture is spite mitigating circumstances; and and humanism. uncomfortably small. • guilty of having certain unconsum-

Shadia B. Drury Foreign Affairs and the Culture of Shame cont. from p. 15

Liberalism exchanges the voice of God his credit, Kierkegaard thought that if Like Christianity before it, Enlightenment within for the voice of the authentic Abraham had killed his son, he should rationalism assumed that its values— self. It replaces the supremacy of divine have been held responsible. However, unlike the values of all other ages and inspiration with individual rationality as this is not the view generally adopted by cultures—were universal human val- the source of the dictates of morality. It is the God-inspired; they usually attribute ues. Supposedly, they are the values not the reason of the ages, or the fount their crimes to God and insist that his to which all humanity aspires, though of collective wisdom, to which Edmund commands, no matter how atrocious, many humans are not yet aware of it. Burke (1729–1797) appealed; it is the rea- are virtues. In commemorating the first anniver- son of individuals that challenges the col- It is easy to see how this position sary of the murder of the cartoonists lective wisdom. In other words, liberalism invites the delusional self-righteousness of the magazine Charlie Hebdo in Paris is parasitic on the Protestant Christianity of Islamic terrorists in our time. Even by Islamic terrorists on January 7, 2015, it replaced. though Islam thrives in the bosom of a the Enlightenment sentiments of Victor In both its religious and its secular plethora of shame-based societies, it is Hugo rang out: to save Paris is to save forms, the idea that the inner convictions a guilt-based ethic. Lacking authority the whole world; Paris is the center of of the individual are supreme poses a and hierarchy, Islam has always been humanity; Paris is a sacred city; one who problem, because there is no basis on Protestant, but unlike the latter, it has attacks Paris attacks the human race. which to challenge the wild assertions not been tamed by three hundred years This claim to universality explains the that individuals proclaim as the inspi- of Enlightenment rationalism. pretentious pomposity of the West and ration of the deity (or the dictates of Unhappily, liberal triumphalism and explains its witless blindness to its disas- reason). In short, it is impossible to dis- Islamic terrorism are two sides of the trous legacy in foreign affairs. If belliger- tinguish between claims to truth and the same coin. They share a guilt-based cul- ence is to be diminished in international delusions of madmen. ture of personal conviction and are wed- relations, a more mature appreciation of No one explored the problem more ded to the same strident self-assertion, the value of a shame culture is indispens- profoundly than Søren Kierkegaard which is indifferent, if not altogether able. If diplomacy is to play a larger role (1813–1855). In his Fear and Trembling, contemptuous, of the concerns and sen- in international affairs than war, colo- he asserted that Abraham, the solitary timents of the international community. nialism, and conquest, then those who individual, must decide without any In other words, they are both shameless. harbor contempt for the international external assistance if the voice speaking What gives the progressive narra- community—think of John R. Bolton, to him was the voice of God or Satan. tive its punch—and leads it astray—is who was U.S. ambassador to the United Since Abraham believed it was God, the claim that an individualistic moral- Nations (2005–2006) under President he had no choice but to “suspend” the ity based on personal conviction is not George W. Bush, or John Baird, Canadian ethical—that is, to act unethically. To only more advanced but also universal. Minister of Foreign Affairs (2011–2015)

48 Free Inquiry April/May 2016 secularhumanism.org under Prime Minister Stephen Harper— functioning of the whole—not making ducting extrajudicial assassinations of are not fit to represent their nations oneself an exception to the rules. It also “suspected” enemies on a regular basis? on the international stage. Those who means understanding that diplomacy is How long can we pay lip service to the are dismissive of the norms of the com- not humiliating your enemies or allow- high-minded rhetoric of human rights, munity of nations are inclined to spew ing them to lose face in the eyes of the yet remain silent while our allies behead the most belligerent rhetoric and defend world—even when they back down or their political and religious opponents? the most indefensible policies. They are do exactly what you wish. How long can we supply our allies with inclined to impose their values on oth- It may be objected that a morality of weapons when they are bent on con- ers by violence; the only arsenal in their shame in international relations would quest, subjugation, and ethnic cleansing? foreign policy is war. They neglect the amount to succumbing to the opinions As philosopher Kwame Anthony most important tools of international of the majority. However, this is not nec- Appiah has argued in The Honor Code: relations: diplomacy, intelligence, and essarily the case. We cannot make sense How Moral Revolutions Happen, nations, respect for law. of the feeling of shame if it is a matter like individuals, cannot withstand the This is particularly true of all the of capitulating to public opinion. Shame ridicule and contempt of others indefi- Republicans vying for the presidential is only possible where the sentiments nitely. He used the example of Chinese nomination of their party in 2016. They of the community are internalized and foot-binding as an illustration of how the mistake belligerence for strength. They shared. As philosopher Bernard Williams contempt of the world for this practice talk of eviscerating, exterminating, or has argued in Shame and Necessity, led to its demise. What happened to humiliating their enemies. They regard shame is not a crude conformity to an Chinese foot-binding may also happen meeting with enemies, let alone com- external set of norms. It can operate only to liberal triumphalism and Islamic terror. promising with them, as surrender. They where there is an “internalized other” Shame may eventually usher in a more associate diplomacy with weakness. with whom one identifies and whose conciliatory era in foreign affairs. They were opposed to the nuclear agree- opinions one shares. In other words, ment with Iran of 2015 before know- shame presupposes belonging to a com- ing its contents. They fail to understand munity of shared norms, which is very that being the strongest and wealthiest different from imposing one’s values on nation in the world is not an occasion everyone else. Shadia B. Drury is Canada Research Chair for self-aggrandizement or self-congrat- So understood, shame forces us to at the University of Regina in Canada. Her ulation. On the contrary, it means being ask difficult questions: Can we partic- books include Terror and Civilization (2004) the custodian of international peace and ipate with honor in the international and Aquinas and Modernity (2008). She order, which is very different from being community when we make a habit of is working on a book on American foreign the world policeman. It means bearing violating international law? How long policy titled Chauvinism of the West. a greater responsibility for the smooth can we remain shameless while con-

Jesse Max Smith Whither American Freethinking? cont. from p. 27 as a sign of sectarianism or an inability to cohere as a broad Further Reading social movement. Studies such as Phil Zuckerman’s Living the Baker, Joseph O., and Buster G. Smith. 2015. American Secularism: Secular Life (2014) suggest that the changes I have outlined Cultural Contours of Nonreligious Belief Systems. New York: New York University Press. can mean good things for the actual lives and experiences of Cimino, Richard, and Christopher Smith. 2014. Atheist Awakening: more and more people. Secular Activism and Community in America. New York: Oxford I began my training as a sociologist after the close of the University Press. Sherkat, Darren. 2014. Changing Faith: The Dynamics and Consequences twentieth century. As such, I know better than to make specific of Americans’ Shifting Religious Identities. New York: New York or sweeping predictions about the future of unbelief in any University Press. part of the globe, let alone in the United States. It was not that Zuckerman, Phil. 2014. Living the Secular Life: New Answers to Old Questions. New York: Penguin Press. long ago that nearly all sociologists predicted the demise of religion via the secularizing forces of modernity. Obviously, things have not quite gone in that direction. But they do not Jesse Max Smith is an assistant professor of sciology at Western need to. A diverse and vibrant freethinking population will Michigan University. He has published research on nonreligion in the open further vistas for secular identity and community and Journal for the Scientific Study of Religion, Sociology and Religion, and increase opportunities to influence the American public in just Secularism and Nonreligion. the ways we hope for.

secularhumanism.org April/May 2016 Free Inquiry 49 Doerr’s Way

This Crucial Election Year Edd Doerr

his year’s elections may be the mulation; growing freshwater short- world population today would exceed most crucial since 1860. Foreign ages; decreasing access to rare minerals a mind-boggling, unsustainable nine Tpolicy, the economy, social jus- essential to modern manufacturing; billion! tice, tax policy, the appointment of rising consumer demand and consump- This brings us to the conservative Supreme Court justices, and the stag- tion; and increasing sociopolitical insta- religious and political leaders who have nation/retrogression of the middle bility and violence. Much of this was gone all-out to deny the dangers posed and lower classes are just some of the detailed in Michael Klare’s 2001 book, by overpopulation and to obstruct many issues that our under-informed, Resource Wars: The New Landscape of efforts to deal with the problem. Pope distracted electorate will be asked to Global Conflict, and many other books. Francis may be commended for his consider when choosing among the Though too rarely mentioned, all good words on climate change and candidates. But in this column let me of this is fueled by human population social justice, but if he fails to reverse the highlight three of the most important growth, tripled since World War II to Vatican’s absurd ban on contraception, ones. well over seven billion. Scientists have ignored by most Catholics but all too been warning that this would happen influential with politicians, those good since the 1950s. In 1974, the U.S. gov- words will fall well short. Opponents of ernment produced the National Security universal access to contraception and Study Memorandum 200 (NSSM 200) safe, legal abortion must be seen as “. . . Most American voters have report, signed by President Gerald inimical to our species’ surviving, much yet to wrap their heads around Ford and National Security Adviser less thriving. the climate-change problem in Brent Scowcroft, which spelled out the problem and recommended universal Reproductive Choice all its depth and complexity.” access to contraception and abortion. Who by now is not aware of the mas- Mysteriously, however, the NSSM 200 sive Republican effort, in Congress and report was “classified” and buried until state legislatures, to defund Planned shortly before the 1994 United Nations Parenthood on the phony charge of Climate Change population conference in Cairo. When selling fetal tissue? Only about 3 per- While the Paris agreements of late fall the report was finally published in 1996 cent of Planned Parenthood’s budget 2015 are a small step forward, it is in The Life and Death of NSSM 200: How is devoted to abortions, while the rest fair to say that most American voters the Destruction of Political Will Doomed is used for a variety of women’s health have yet to wrap their heads around a U.S. Population Policy by Stephen issues, particularly those affecting the climate-change problem in all its Mumford, I was one of the very few women of more limited means. Then depth and complexity. In addition to writers who published reviews of it, in there is in recent years the massive the global-warming effects of atmo- several forums. Meanwhile, reactionary Republican flood of state laws clamp- spheric carbon-dioxide buildup caused Senator Jesse Helms and Representative ing down on clinics that perform abor- by burning fossil fuels and consequent Henry Hyde succeeded in getting Con-​ tions, thus denying an increasing num- sea-level rise, which poses threats to gress to pass legislation designed to ber of women—mostly poor women— the 40 percent of the world’s popula- interfere with broad domestic and access to various forms of health care. tion living in coastal areas, there are at foreign access to reproductive health Religion is inserted into the issue least these other serious concomitants: aid. As I pointed out a year ago in by conservative religious leaders and environmental degradation; resource the National Catholic Reporter, were it politicians who insist that the Bible is depletion; soil erosion and nutrient not for the 1.5 billion abortions per- on their side, a claim that is clearly loss; deforestation; desertification; bio- formed worldwide since 1974 (far too phony. The Bible does not really deal diversity shrinkage; toxic waste accu- many of them illegal and dangerous), with abortion. Anyone who bothers to

50 Free Inquiry April/May 2016 secularhumanism.org look into it would see that the Bible Public Education just vouchers and tax credits for private actually supports the science side of the Mostly under the public radar (unless schools to public funding of for-profit argument. Here is how: Genesis 1:27 you live in Chicago, Detroit, Philadelphia, charter schools, management companies, and 2:7 state that “God created man in or poorer parts of California and other and suppliers of services. Most of the his own image” and humans became states) are the endless, ever-rising besiegers are people who have little or no persons at their first breath. To cut to assaults on public education, teachers, experience as actual classroom teachers the chase, if “God” is not flesh and blood and teacher unions, the subject of my but would like to turn teachers into some- and DNA, then the Bible authors must last two columns. As I write, the news thing like factory assembly-line drones be referring to some other qualities, has just broken that Senator and presi- producing widgets. This is not a criticism of properly run charters that play by the such as consciousness and will, which dential aspirant Ted Cruz has introduced same rules as public schools—though we modern science shows are not possible a twenty-three-page bill “to expand need to keep in mind the respected 2014 until sometime after the fetal brain is school choice in the District of Columbia” Stanford University CREDO study, which sufficiently wired to permit conscious- through voucherlike “educational sav- found that nearly 40 percent of charters ness, after twenty-eight to thirty-two ings accounts” (ESAs). D.C.’s elected but are worse than regular public schools, weeks of gestation. About 90 percent nonvoting delegate immediately voiced while fewer than 20 percent are any of abortions are performed by thirteen her opposition. Cruz disdains the fact better, due mainly to their selectivity in weeks and over 99 percent by twenty that D.C. voters in 1981 rejected a similar admissions. weeks. The small percentage that occur plan in a referendum by 89 percent to Missing from the grandiose plans of after “viability” at twenty-three to twen- 11 percent. (Jeb Bush bragged about his the pseudo-reformers or “reformists” ty-four weeks are due only to serious support for school vouchers in one of the and privatizers: consideration of what medical problems, such as threat to the debates but neglected to mention that real, experienced educators know is woman’s life or severe fetal abnormal- Florida voters rejected his voucher plans needed to improve public education, ity. This point was made in an amicus at the polls in 2012 by 55 percent to 45 including more adequate and more curiae brief to the Supreme Court in the percent.) Earlier in January, the Supreme equitably distributed funding; smaller 1988 case of Webster v. Reproductive Court heard arguments in Friedrichs v. classes; richer curricula; universal pre-K; Health Services, signed by 165 distin- California Teachers Association which, if wraparound medical and social ser- guished scientists including twelve the court upholds the plaintiffs’ opposi- vices; more serious efforts to alleviate Nobel laureates, one of whom was tion to paying “agency fees” for the ben- the poverty and racism afflicting a quar- DNA codiscoverer Francis Crick. (Note: efits they receive as a result of collective ter of our kids; strong teacher unions; I engineered the brief, which grew out bargaining, could devastate teacher (and an end to overtesting and teaching to of an Americans for Religious Liberty other) unions while severely damaging the test; and an end to the diversion conference of scientists, lawyers, and the teaching profession and harming the of public funds to nonpublic schools theologians on “Abortion Rights and nearly 90 percent of students in our pub- not answerable to taxpayers. Hursh, Fetal ‘Personhood.’”) Judaism, we might lic schools. professor of Teaching and Curriculum note, has always generally regarded Also in January came the announce- at the University of Rochester, names personhood as beginning at birth. ment that the Walton Family Foundation names and pins tails on donkeys. He Of course, readers of this column will pour $1 billion over the next five concludes that the reformists’ efforts, may well be indifferent to what the years into efforts to push various “school if not derailed, will wreck public educa- Bible says on this matter, but it is use​- choice” initiatives, meaning school vouch- tion in the United States and send the ful to know that one of the main ers and charter schools. The Walton teaching profession down the drain. arguments against women’s rights Foundation, of course, is the beneficiary His book rates five stars. of conscience and religious freedom of the Walmart retail colossus, noted These three priority issues and many on this issue is essentially groundless. for exporting American jobs to foreign others demand serious efforts and pri- Opposition to abortion rights, if not sweatshops, underpaying its employ- oritizing this election year by American based on what the Bible actually says, ees (many of whom augment their slim voters of all persuasions. Divisive mat- must be based on something else. That paychecks with food stamps courtesy of ters and other distractions need to be something else is the misogyny found Uncle Sam), and funneling piles of money put off until after November. throughout the Bible (and the Qur’an) to campaigns to divert public funds to and deeply rooted in most societies sectarian and other private schools. today. Official Catholic opposition to The hottest new book on this huge women priests and assorted evangeli- problem, just off the press, is The End of Edd Doerr is the president of Americans for cal forms of misogyny, not to mention Public Education: The Corporate Reform Religious Liberty and a former president of Orthodox Jewish and Muslim forms of Agenda to Privatize Education by David the American Humanist Association. He is a it, are among the many manifestations W. Hursh (Routledge, 2016). Hursh’s columnist and senior editor of Free Inquiry. of that worldwide ailment. short (123-page) opus goes well beyond

secularhumanism.org April/May 2016 Free Inquiry 51 Great Minds

The People’s Deist: Thomas Paine Dale DeBakcsy

t is 1793, and Thomas Paine is writ- while typhus slowly, irretrievably rav- Not so Paine. Looking past the ing against time. In recent months, all ages his body. But while he languishes, particular issues at hand, he saw the Iof his political associates have been The Age of Reason will have a success sweep of grand civilizational struc- rounded up by the gnarled machinery that breaks all previous measures of tures. His time as an excise man for of Robespierre’s Committee of Public literary accomplishment and bring to the Crown and lobbying Parliament Safety and either summarily executed the masses ideas that had previously for an improvement to the British taxa- or thrown into foul, overcrowded been the jealously hoarded property of tion system made him intimately famil- prisons to be forgotten. Paine knows the intellectual elite, democratizing at iar with the day-to-day running of a his turn will not be long in coming. last the world of religious freethought. monarchy and the intractability of a He has already written three of the Paine would suffer for this book, but politically entrenched nobility jealously most important books in world his- then he had suffered for every book he guarding its privileges. It was a system tory—works that changed the course had ever written. He saw the course of that could not support its own pon- of continents—but he has one last lit- history five steps ahead and was always derous dimensions except by ritually erary labor to perform before Madame being lashed by the present for his exploiting its poorest, and the longer impudence, only to be lionized by the America hitched itself to the British star future for his foresight. He was regu- the worse would its political and ethical larly beaten on the streets of America, culture become. sentenced to execution in England, and Paine gathered his thoughts about “Paine will finish the first part of jailed for ten months in France for writ- America’s political development and The Age of Reason just six hours ing things that, three decades later, wrote a pamphlet called Common before Robespierre’s officers formed the backbone of Western gov- Sense, outlining his reasons for believ- ernmental policy. ing that independence, not compro- arrest him, and it will be two mise, should be the focus of the col- years before he has a chance to hen Paine first arrived in America onies. It was considered so inflamma- compose the second part.” Win 1774 as a half-dead immigrant tory—so extreme in its position—that who had contracted a vicious disease the first publishers Paine approached on the voyage from England, he found refused to even countenance printing a people who were just stumbling into it. Eventually, he did find a publisher a sense of themselves as creatures and, in a move of open generosity Guillotine claims him: a treatise on with natural rights. As Great Britain that would characterize the rest of his what he perceives to be a threat to careened about, trying out one policy literary career, he waived all royalties human liberty and happiness on par and another to recoup the losses it had so that the book might be sold at a with the aristocracy, which is revealed incurred during the Seven Years War cheaper price, thereby reaching the religion. while avoiding the dreaded prospect of laboring classes who most needed to In fact, Paine will finish the first part an American boycott of British goods, hear its ideas of universal dignity. of The Age of Reason just six hours most colonists sought—as the furthest The pamphlet was an instant best before Robespierre’s officers arrest extent of their desires—an honorable seller—the most successful book yet him, and it will be two years before he settlement with King George that produced in the colonies—and the has a chance to compose the second increased their economic freedom of work that put independence squarely part. He will spend nearly half of that action while still retaining the protec- in the realm of not only the possible time in prison, living with the daily tions and advantages of being British but the desirable. A nation that had expectation of imminent execution subjects. been looking at individual instances

52 Free Inquiry April/May 2016 secularhumanism.org of British overreaching was now forfeit if the king’s agents should arrest construct elaborate mythologies or lab- faced with the full rationale of mon- him on British soil. In France, he allied yrinthine sacrificial schemes; we need archy itself and brought to wonder himself with Lafayette and Brissot, who only look to our own natures and find what might be done without it. Paine sought first a constitutional monarchy there the root of all that is necessary in painted a picture of the possibilities and then a republic based on the rule morality and true religion. of a country freed from the weight of of law. As the revolution stretched into The religious establishment accused its nobility in such heroic terms that the Terror, it was Paine who continued Paine of insufficient scriptural rigor, the entire spectrum of national dis- speaking out against the vengeance and Paine responded with, essentially, course changed. Even while Paine was executions and mounting paranoia of “Oh yeah? Check this.” The second part accosted and beaten in the streets by the Committee of Public Safety. His of The Age of Reason, written after his Loyalists, the word was rapidly spread- allies slipped one by one into tactical release from prison, is a close reading ing. Independence was in. silence or thudded onto the execution- of the Bible that refuses to rationalize This pattern recurred again and er’s block. away its manifest immoralities or to again in Paine’s life, each book pushing Drummed out of the convention, turn a blind eye to its manifold con- the boundaries of the possible a bit arrest and execution threatening at tradictions. It was a catalogue offered further and alienating those who had every moment, Paine decided at last to conceived of revolution as going “Thus produce the book that he knew must Far and No Further,” up until the end be written, even if he equally knew of his life when the only ally he had left the damage it would do his literary was the future, which would eventu- reputation. The Age of Reason is the ally catch up with his vision of human work that brought deism to the people, dignity. In The American Crisis, a series and just as with Rights of Man, it was “Paine painted a picture of the of essays written during the darkest deplored not so much for the sake of possibilities of a country freed days of the American Revolution, he its contents as its popularity. Deism, or championed Washington’s cause and the proposition that God created the from the weight of its nobility in produced the prose that kept bedrag- universe but then ceased participating such heroic terms that the entire gled and starving volunteers soldier- in it, had existed in England since the spectrum of national discourse ing on. In Rights of Man, his response seventeenth century but as a clandes- to Edmund Burke’s denunciation of tine intellectual movement among the changed.” the French Revolution, he envisioned elite, one that could be safely debated the spread of democracy throughout by scholarly society. The idea of the Europe. common man being led to doubt the As before, he renounced making wisdom of organized religion was fun- money off of his writings, and Rights damentally terrifying to an upper class of Man sold hundreds of thousands of that considered religious morality and copies at a time when selling one thou- the threat of hell to be the only things to the working classes of the horrors sand was considered a runaway tri- keeping their property and lives secure. of scripture, the dark corners where umph. His book became the central text Even the America that owed its slaughter and slavery were actively pro- for workmen’s associations throughout independence in large part to Paine’s moted by a god whose thirst for car- England and the Continent. Read aloud prose turned on him, and fast. It was nage could not be slaked. Why revere to the industrial drones who bore the a nation founded in enlightenment, Moses or Joshua, who dipped their brunt of Britain’s panicked prosperity, it but it was already making its long and hands so frequently and zealously in gave them the daring notion that they treacherous slide toward the spiritual the blood of the innocent? Why even were individuals of worth and respon- revivalism that would haunt the early suppose that they wrote anything they sibility who ought to play a direct nineteenth century and result in that were meant to have written, if their role in their own governance. William sanitization of America’s early religious texts are filled with references to lands Pitt’s ministry panicked, cracked down radicalism that which is only now being and events that didn’t exist or take fiercely on the freedom of the press, slowly undone. What Paine suggested place until centuries after their deaths? and declared Paine guilty of treason was that any god who relied on the And if they didn’t write what they were for suggesting that Britain was more dubious mechanisms of literary trans- meant to have written, then why is harmed than served by its titled heads. mission and revelation to convey his the resulting bundle of hearsay called At just that moment, Paine received message was no divinity worth the “the Holy Bible” any more compelling an invitation to join the convention name. He posited a naturalistic religion of belief than any of the other cum- that was drafting a new constitution that looks at the world around us and bersome bundles of hearsay that have for France. He accepted it, his life being declares it “Enough.” We don’t need to been lobbed in our direction by a dif-

secularhumanism.org April/May 2016 Free Inquiry 53 fuse past? Where Scarpi, Pomponazzi, t was a tremendous service, but Paine decades later, to attend his funeral. Spinoza, and Hume had attacked reli- Iwould not live to be thanked for it. Thomas Paine was buried in a small gion as philosophers, Paine approached After returning at last to America, he grave on his property after the Quakers it as a man who refused to let his sense found a nation almost unrecognizable, refused him burial ground. His bones of right be turned by clever theological bogged down in party politics, with were dug up some years later by the and metaphysical abstractions. half of the country tilting toward res- journalist William Cobbett in the middle In a very real sense, America still urrecting aristocracy with Bibles in one of the night and furtively carried back hasn’t forgiven him for that. Craig hand and sedition laws in the other. to Britain as part of a scheme to rein- Nelson—whose biography of Paine is Nobody in government would employ troduce reverence of Paine’s thought otherwise excellent—can’t even bring him, and nobody in journalism would to England. himself to spend more than two unusu- take a risk on his religious writings. His That did not go well either. ally priggish lines on the entirety of The last years are a heartbreaking drum- Age of Reason, Part II. The same people roll of compounded hardships. He was who thrill over his deconstruction of the insulted in the streets and left to scrab- Dale DeBakcsy is the author of Godless mechanisms of monarchy are revolted ble what livelihood he could from his Nerdistry: How to Be a Bag of Chemicals by his unstitching of the Bible. He had, meager cottage land. He would have and Still Have Fun and Illustrated Women with a minute detail previously unavail- been wealthy beyond reckoning had he in Science: Year One (both published by able to the common man, torn apart ever chosen to profit from his writings, Gentlemen Scholars, respectively 2014 the ligaments of this fundamental text but he had given his royalties away so and 2015). He is a frequent contributor of social control, casting doubt on its that the cause of liberty might more to Free Inquiry and also writes regu- authorship and moral sense and loosen- easily be spread. So it came to pass that larly for Philosophy Now, American Atheist ing thereby the grip of the priestly estate the country that launched itself from Magazine, and Skeptical Inquirer. on the industrial classes. his mind couldn’t be bothered, four

The Age of Reason, Part II Thomas Paine

begin with the book of Genesis. In that he pursued them unto Dan. manner, any dateless writing with the the 14th chapter of Genesis, the To show in what manner this expres- name of Havre Marat would be certain I writer gives an account of Lot being sion of pursuing them unto Dan applies evidence that such a writing must have taken prisoner in a battle between the to the case in question, I will refer to been written . . . not until after the year four kings against five, and carried two circumstances, the one in America, 1793. . . . off; and that when the account of Lot the other in France. The city now called I now come to the application of being taken, came to Abraham, he New York, in America, was originally those cases, and to show that there armed all his household and marched New Amsterdam; and the town in was no such place as Dan, till many to rescue Lot from the captors, and France, lately called Havre Marat, was years after the death of Moses, and before called Havre de Grace. New consequently, that Moses could not Amsterdam was changed to New York be the writer of the book of Genesis, in the year 1664; Havre de Grace to where this account of pursuing them “. . . No such place as Dan Havre Marat in 1793. Should, there- unto Dan is given. The place that is existed in the time of Moses; fore, any writing be found, though called Dan in the Bible was originally a and therefore the writer of without date, in which the name of town of the Gentiles called Laish; and New York should be mentioned, it when the tribe of Dan seized upon this Genesis must have been some would be certain evidence that such a town, they changed its name to Dan, person who lived after the writing could not have been written in commemoration of Dan, who was town of Laish had the name of before, but must have been written the father of that tribe, and the great after New Amsterdam was changed to grandson of Abraham. Dan. . . .” New York, and consequently, not till To establish this in proof, it is neces- after the year 1664, or at least during sary to refer from Genesis, to the 18th the course of that year. And, in like chapter of the book called The Book of

54 Free Inquiry April/May 2016 secularhumanism.org Judges. It is there said (ver. 27) that they When the Jewish army returned sand and five hundred, of which the (the Danites) came unto Laish to a peo- from one of their plundering and mur- Lord’s tribute was three score and one; ple that were quiet and secure, and they dering excursions, the account goes as and the persons were sixteen thou- smote them with the edge of the sword follows: Numbers, chap. xxxi., ver. 1–3: sand, of which the lord’s tribute was (the Bible is filled with murder), and And Moses, and Eleazar the priest, thirty and two persons.” In short, the burned the city with fire; and they built and all the princes of the congregation, matters contained in this chapter, as a city, and dwelt therein, and they called went forth to meet them without the well as in many other parts of the Bible, the name of the city Dan, after the name camp; and Moses was wroth with the are too horrid for humanity to read or of Dan, their father, howbeit the name officers of the host, with the captains for decency to hear, for it appears, from of the city was Laish at the first. over thousands, and captains over hun- the 35th verse of this chapter, that the This account of the Danites tak- dreds, which came from the battle; and number of women-children consigned ing possession of Laish and changing Moses said unto them, “Have ye saved to debauchery by the order of Moses it to Dan, is placed in the Book of all the women alive? Behold, these was thirty-two thousand. Judges immediately after the death of caused the children of Israel, through Sampson. The death of Sampson is said the council of Balaam, to commit tres- to have happened 1120 years before pass against the Lord in the matter of Christ, and that of Moses 1451 before Peor, and there was a plague among Christ; and therefore, according to the the congregation of the Lord. Now, historical arrangement, the place was therefore, kill every male among the not called Dan until 331 years after the little ones, and kill every woman that death of Moses . . . no such place as hath known a man by lying with him; “Moses, as stated in the Bible Dan existed in the time of Moses; and but all the women-children, that have . . . committed the most therefore the writer of Genesis must not known a man by lying with him, unexampled atrocities that have been some person who lived after keep alive for yourselves.” the town of Laish had the name of Among the detestable villains that are to be found in the history Dan; and who that person was nobody in any period of the world has dis- of any nation. . . .” knows, and consequently the book of graced the name of man, it is impos- Genesis is anonymous and without sible to find a greater than Moses, if authority. . . . this account be true. Here is an order Take away from Genesis the belief to butcher the boys, to massacre the that Moses was the author, on which mothers, and debauch the daughters. only the strange belief that it is the Let any mother put herself in the word of God has stood, and there situation of those mothers; one child remains nothing of Genesis but an murdered, another destined to viola- People in general do not know what anonymous book of stories, fables, and tion, and herself in the hands of an exe- wickedness there is in this pretended traditionary or invented absurdities, or cutioner; let any daughter put her her- word of God. Brought up in habits of of downright lies. The story of Eve and self in the situation of those daughters, superstition, they take it for granted the serpent, and of Noah and his ark, destined as a prey to the murderers of that the Bible is true, and that it is drops to a level with the Arabian tales, a mother and a brother, and what will good; they permit themselves not to without the merit of being entertain- be their feelings? It is in vain that we doubt of it, and they carry the ideas ing; and the account of men living to attempt to impose upon nature, for they form of the benevolence of the eight and nine hundred years becomes nature will have her course, and the Almighty to the book which they have as fabulous as the immortality of the religion that tortures all her social ties been taught to believe was written by giants of the Mythology. is a false religion. his authority. Good heavens! It is quite Besides, the character of Moses, as After this detestable order, follows another thing; it is a book of lies, wick- stated in the Bible, is the most horrid an account of the plunder taken, and edness, and blasphemy; for what that can be imagined. If those accounts the manner of dividing it; and here it is greater blasphemy than to ascribe the be true, he was the wretch that first that the profaneness of priestly hypoc- wickedness of man to the orders of the began and carried on wars on the risy increases the catalogue of crimes. Almighty? score or on the pretence of religion; Ver. 37 to 40, “And the Lord’s trib- and under that mask, or that infatua- ute of the sheep was six hundred and This excerpt is taken from The Age of tion, committed the most unexampled three score and fifteen; and the beeves Reason: Being an Investigation of True atrocities that are to be found in the were thirty and six thousand, of which and Fabulous Theology by Thomas Paine history of any nation, of which I will the Lord’s tribute was three score and (New York: Thomas Paine Foundation, state only one instance. twelves; and the asses were thirty thou- 1926, 19??), 86–89 and 91–93.

secularhumanism.org April/May 2016 Free Inquiry 55 Faith and Reason

Faith Ideology, and the Seeds of Moral Derangement Andy Norman

n alarming rash of terrorist at-​ is great!” Clearly, neither Parisian nor to defeat the idea before it becomes tacks—in Paris, San Bernardino, secular culture has a corner on the ideological. Importantly, philosophers AJakarta, Afghanistan, Istanbul, and obscenity market. have invested 2,500 years of R&D into a dozens more places—has the civilized Within hours, the political obstacles solution to this problem (Marco Rubio’s world searching for answers. How can to a candid discussion of the problem ignorant dismissals of philosophy not- people commit such horrific atrocities? were on full display. At an American withstanding). I call it “the accountable How is it possible to be that morally presidential debate, three Democratic talk solution.” deranged? The answer, in a word, is ide- hopefuls all rejected the phrases “rad- It works like this: first, we hammer ology: once again, a toxic cocktail of ideas ical Islam” and “Islamic extremist.” out sensible norms of accountable has scrambled a group’s moral sensibili- Both concepts, asserted Hillary Clinton, talk—a shared “ethics” of belief. We ties, inspiring otherwise unthinkable car- are “unhelpful” and likely to alienate then enforce that ethic in spirited but nage. American Muslims. The candidates friendly conversation, creating a cul- agreed that such language should be ture that dissolves bad ideas before off-limits. they harden into ideologies. The language we use here mat- This may sound impractical, but it ters. Yes, it can alienate, prejudice, actually works. It’s been tested in the and even trigger xenophobic reprisals. field, and the subcultures that institute But it can also impact our capacity to it become highly resistant to ideologi- “. . . Scrupulously inoffensive understand—and ultimately resolve— cal derangement. When is the last time the problem. And the alternatives to a group of scientists, doctors, or engi- language has a price. . . . phrases such as “radical Islam” and neers went on an ideologically fueled It trains our attention on “Islamic extremist” have issues of their rampage? Has a group of Unitarians symptoms rather than on own. Suppose we purge these phrases ever become so deranged? The fact of references to Islam and speak only is, we know how to inoculate people underlying causes.” of “radicals,” “extremists,” and “terror- against ideological infection. The prob- ists.” Would this be a step in the right lem is that we haven’t developed large- direction? scale immunization programs. Such scrupulously inoffensive lan- This solution depends, though, on guage has a price. For starters, it trains our willingness to examine closely held our attention on symptoms rather than beliefs and give up the convictions that on underlying causes. By the time an don’t withstand scrutiny. Yielding cher- The ideology behind many of these ideology has turned someone into a ished beliefs can be hard, but a little attacks was partially clarified when the terrorist, it has already erupted into practice goes a surprisingly long way. so-called Islamic State claimed responsi- violence; by the time someone has The more immediate problem is that bility for the Paris attacks. Its statement become radicalized, he or she is beyond people take offense at the mere sug- cited Parisian culture’s offensive mix the reach of reason. NBC’s Savannah gestion that a religion might play a role of “prostitution and obscenity.” Later, Guthrie asked the key question: “How in fomenting bloodshed. Some even witnesses described how the attackers do you combat an ideology? How do deride critics as intolerant for wanting punctuated their pitiless execution of you defeat an idea?” to examine the hypothesis. In this way, innocents with exultant cries of “God The answer is to nip it in the bud: the anxious concern to avoid conversa-

56 Free Inquiry April/May 2016 secularhumanism.org tional discomfort prevents an honest percentage that becomes radicalized is sane ethics of belief. It creates a loophole assessment of proto-ideological beliefs. hard to estimate, but it is vastly higher that allows destructive ideologies to run Let’s be candid: proto-ideologies are than the percentage of, say, Quakers rampant. Why should extremists observe often religious. The Qur’an and had- who do.) Yes, most Muslims are mor- accountability standards that moderates iths contain many passages that exhort ally decent human beings, but still they are unwilling to observe? Why should Muslims to kill, and countless jihadis bear some responsibility for spreading Muslims part with their cherished convic- testify that canonical passages actu- ideas that morally disorient others. tions if Christians won’t part with theirs? ally inspire them to commit violence. We liberals also bear responsibil- Truly moral believing doesn’t flaunt Evidence of a causal linkage doesn’t ity. We tell ourselves that everyone the golden rule: it submits to the same get much clearer than that. We can’t is entitled to their beliefs and take a evidentiary norms that we would have dodge the argument by complaining laissez-faire attitude toward the con- others observe. Think this through and that other religions have their own tents of other people’s minds. This is you’ll see that all religious faith, and much holy warriors or that secular and impe- a cop-out, a way to evade the hard ideology, is built on a kind of moral rialist ideologies create their own kinds but necessary work of holding one exceptionalism—a hypocritical conceit of destruction. Neither fact should another accountable. Our “free-mar- that says: “The rules of accountable exempt Islam from scrutiny. ket intellectualism”—analogous in believing don’t apply to me.” This, I sub- To insist that a large majority of many ways to free-market fundamen- mit, is the real root of the problem. Muslims are peaceable, while true, is talism—allows irresponsible beliefs to also to miss the point. If an improp- flourish unchecked and metastasize erly built road wrecks 1 percent of the into destructive ideologies. We expect cars that travel on it, it is a defective rational accountability in the realm of Andy Norman teaches philosophy at road. Similarly, a religion that spurs 1 action. Why not expect it also in the Carnegie Mellon University. He is working on percent of its followers to violence is a realm of belief? a book about faith, ideology, and the ethics defective religion. If Islamic teachings The religious among us must also of belief. This essay was adapted from an induce 1 percent of the world’s 1.5 bil- atone. For when we treat articles of faith op-ed that appeared in the Pittsburgh Post- lion Muslims to wage holy war, that’s a as exempt from basic evidentiary stan- Gazette. huge problem for humanity. (The actual dards, it undermines efforts to institute a

Humanism at Large

Humanism and Politics: Are They Separable? David Koepsell

or better or worse, the practice Like many of you, I consider myself many of the political doctrines of dem- of most of our active philosophies a humanist. Humanism has a long ocratic socialism, although Manifesto Ftakes place in the context of some and rich philosophical history and has III appears to make a conscious effort political system. Whether your personal expressed itself in modern polities to to shy away from it. To be honest, politics are authoritarian, libertarian, varying degrees. Modern liberalism— most of my humanist friends appear democratic, socialist, or anarchist, you by which I mean freedom, reasoned to consider themselves to be on the live and communicate in some public rule-making, and a human-centric con- “left” in the political spectrum, though sphere that is guided and restrained by cern with the here and now—reflects some are left-libertarians and some are laws, rules, and regulations developed many of our humanist values. How social democrats. I have had debates under some regime that occupies some much variety in types of politics can with friends and colleagues since the part of the political spectrum. Even on exist consistent with humanism? George W. Bush era as to whether one the high seas, we are subject to inter- Paul Kurtz once reflected that Marx could be a humanist and hold politi- national treaties as members of states, was the foremost humanist of the nine- cal views consistent with the political as passport holders, and as citizens of teenth century and also that the fail- “right.” As we enter another presiden- the nations that enter into those agree- ure of Marxist states cast the future tial election season, it is worth revisiting ments. We are all necessarily immersed of political humanism into turmoil. the question: Can humanism be apoliti- in politics, even if we feel apolitical. Humanist Manifestos I and II reflected cal? I believe it can, to a point.

secularhumanism.org April/May 2016 Free Inquiry 57 Counterexamples of humanists on a “good” humanist, and voting records humanists, we should seek to broaden the political Right do exist historically, are not a clear indicator. Humanists did our impact on the political process, but analysis is complicated by the appar- not universally oppose the Iraq War, for help maintain our philosophical out- ently shifting nature of the political instance, and have voted for candidates look in a robust public debate, and yet spectrum in the United States. Sidney from either of the two major politi- feel free to abide any variety of political Hook, who was a humanist and fervent cal parties without relinquishing their philosophies. Humanists on the right anticommunist, allied himself more humanism, likely in part inspired by it. and those on the left should collectively closely with the then–political Right. The trouble is, as I mentioned above, strive to save the political sphere from Contemporary pundit George Will con- the spectrum appears to be shifting. being subsumed by retrograde tribal- siders himself a “None” and embraces The modern “Right” isn’t what it used ism and antiliberal (with a small l) to be. Even Barry Goldwater, “Mr. forces. But we should also be respectful Conservative” of 1964, would have a and mindful that we need not all share hard time justifying his conservative the same political leanings; we need “As humanists, we should seek bona fi des among the crowd of those not vilify those who disagree; and that at the heart of our debates about the to broaden our impact on the seeking the Republican nomination this year. Nearly all appear to embrace future of the republic are common con- political process, help maintain an antihumanist confl ation of church cerns for human well-being, enlighten- our philosophical outlook in a and state as well as some antiscience ment values, and liberalism in its most positive, nonpartisan forms. Justice robust public debate, and yet positions. In some ways, Nixon and Reagan too would stand to the left of John Paul Stevens noted that political feel free to abide any variety of the current slate of GOP candidates. (I parties themselves ranked high on the political philosophies.” recommend Rick Perlstein’s trilogy on list of evils contemplated by the fram- Goldwater, Nixon, and Reagan for a ers, citing “Federalist 10” as a source good picture of how politics has sig- (California Democratic Party v. Jones, nifi cantly shifted the GOP center of 530 U.S. 567, 592 [2000]). In my experi- policies that have long been associ- gravity).* ence, and in this day of immediate ated with the political Right, though This is not to say that the Republican unfi ltered global discussion via social one might debate his attachment to Party is exclusively antihumanist; I have networks, I’d say he had a point. humanism. Christopher Hitchens would humanist friends who are still regis- comfortably fall into the same part of tered Republicans who bemoan the the spectrum as Will and was an out- theological shift in their party. As David Koepsell is director of Education for spoken and self-identifying humanist. *Before the Storm: Barry Goldwater and the Among other things, humanists abide Unmaking of the American Consensus (Hill the Center for Inquiry and former exec- by a reason-guided, secular, ethical life- and Wang, 2001); Nixonland: The Rise of utive director of the Council for Secular a President and the Fracturing of America stance grounded in experience, con- Humanism. He is an author, philosopher, (Scribner, 2008); and The Invisible Bridge: The and former attorney. tingency, and action. There is no one Fall of Nixon and the Rise of Reagan (Simon litmus test to see whether someone is and Schuster, 2014).

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58 Free InquIry AprIl/MAy 2016 secularhumanism.org Reviews

Noble Experiment, Flawed Result* Tom Flynn

n the beginning—well, in 1971—Colin ICampbell, a young British academic, published a slender volume titled Toward a Sociology of Irreligion. “No tradition for The Evolution of Atheism: The Politics of a Modern Movement , the sociological study of irreligion as yet by Stephen LeDrew (New York: Oxford University Press, exists,” Campbell declared in its intro- 2015, ISBN 978-0190225179) 280 pp. Hardcover, $27.95. duction. “[T]his book has been written in the hope that it will help to stimulate the development of just such a tradi- tion.” It was the opening shot in a war that declined to break out. Thirty-fi ve years later, independent scholar Frank Pasquale could still publish an article decrying the social sciences’ neglect of tural and political perspective. unbelief. Yet Campbell had lit a fuse Make no mistake, there is analytic that never completely died. It was not richness here. LeDrew is insightful when long after Pasquale’s article saw print “Organized unbelief in the he charts the rise and gradual decay of that social scientists belatedly embraced United States was greatly the New Atheism. He is thought-provok- unbelief as a vital area of study.† ing when he proposes that three princi- Stephen LeDrew’s The Evolution of altered by the New Atheism pal currents stir the movement today: an Atheism represents the next step, an and the simultaneous, atheism oriented toward extending the attempt at a sociological analysis of if unrelated, growth of the influence of scientific authority; a generic humanism inclined toward left-liberal the U.S. atheist/humanist/freethought number of Americans movement—in hardcover from Oxford concepts of social justice; and an individ- University Press, no less. It is meant to be claiming no religious affi liation ualist-libertarian rationalism. He is one seen as an Important Book. Heady stuff (the Nones). LeDrew strives to of the first writers to reflect deeply on for another young academic; LeDrew, the strange-bedfellows phenomenon place these and related of atheists and neoconservatives taking *This is an “interested review,” in the sense phenomena into cultural similarly harsh stances toward radical that the work under review discusses the and political perspective.” Islam after September 11, 2001. (Imagine Council for Secular Humanism, the Center any other subject on which Bill Maher for Inquiry, and (very briefl y) myself. Caveat lector. and Ann Coulter might make common cause.) LeDrew makes sense when he †Colin Campbell, Toward a Sociology of Irre- a Canadian, is a postdoctoral fellow at describes the New Atheism as resisting ligion (London: Macmillan, 1971). Frank Sweden’s Uppsala University. The book “a confluence of challenges to an already Pasquale, “Unbelief and Irreligion, Empirical is expanded from his York University Study and Neglect of,” in Tom Flynn, ed., The established cultural authority [that of sci- New Encyclopedia of Unbelief (Amherst, N.Y.: (Toronto) doctoral dissertation. ence and Enlightenment modernism] . . . Prometheus Books, 2007). For a survey of the Organized unbelief in the United it actually defends a social order that it phenomenon and two examples of recent States has been greatly altered by the identifies with—liberal capitalism, a social social-scientifi c examination into unbelief, New Atheism and the simultaneous, see the cover features “Bridging the Gulf,” system friendly to scientific and cultural Free InquIry February/March 2012 and “Does if unrelated, growth of the number of innovation.” Religion Really Make Us Better People?” Free Americans claiming no religious affilia- Yet The Evolution of Atheism is marred InquIry June/July 2013, plus Barry A. Kosmin, tion (the Nones). LeDrew strives to place by significant historical, analytic, and con- “Secular Students Today,” Free InquIry June/ these and related phenomena into cul- ceptual errors, to say nothing of a pon- July 2014. secularhumanism.org AprIl/MAy 2016 Free InquIry 59 derous postmodern style all too familiar Richard Dawkins as a dominant figure in had noted or responded to, say, post- in the social sciences today. Try this turgid the New Atheism. modernism, relativism, or multicultural- passage on for size: “The analysis in this Yet readers of Dawkins’s The God ism prior to 2004—that only the New book offers a picture of a movement con- Delusion will recall how carefully Dawkins Atheism alerted sleepy unbelievers to founded in its attempts to define itself by described a continuum of atheism with these trends in the larger culture that a complex and sometimes self-contradic- active denial of a god’s existence at one they had hitherto failed to notice? How tory set of discourses, and of groups of end point—then positioned himself one is it, then, that scholar Alan Sokal per- people united only by their lack of faith pip short of that extreme. Dawkins’s athe- petrated his brilliant hoax, publishing a struggling to maintain cohesion in the ism, then, is probabilistic—an absence of spoof monograph filled with postmod- face of deep divisions in their politics.” belief reflecting the absence of evidence ern-sounding gobbledygook in the As for the errors, they permeate but not a categorical denial. LeDrew con- trendy journal Social Text —an achieve- LeDrew’s book. They include an incor- curs: “The God Delusion is primarily a sus- ment LeDrew denigrates as “infamous,” rect definition of atheism, a contradictory tained argument that [quoting Dawkins, for whatever that’s worth—in 1996? view of the New Atheism, a disturbing emphasis added] ‘God almost certainly If someone objects that Sokal was not lack of historical understanding, and an does not exist.’ . . .” LeDrew seems not to strongly identified with the atheist-hu- underlying hubris that encourages the recognize how utterly he has unhorsed manist-freethought movement, we can author to jump to conclusions instead of himself. If atheism truly requires the ask instead how Free Inquiry devoted a admitting when he lacks information. explicit denial of God’s existence as he cover feature to Sokal’s hoax and its impli- insists, then, um, Richard Dawkins is not an cations in its Fall 1998 issue, two years atheist. I offer LeDrew this hint, one writer later but nonetheless six years before The to another: If your definition of athe- End of Faith. I could furnish additional ism has the unintended consequence of counterexamples were this review not “. . . The Evolution of Atheism is excluding Richard Dawkins, then your already of epic length. Suffice it to say marred by significant historical, definition needs more work. that LeDrew spends most of his book analytic, and conceptual errors, A Contradictory View of the New Atheism treating the New Atheism as an unprec- edented injector of hitherto-unimagined to say nothing of a ponderous How “new” is—or was—the New Athe­ concepts into the movement. postmodern style all too familiar ism? Most of the time, LeDrew views the Except when he doesn’t. New Atheism as nearly earthshaking in its in the social sciences today.” “Indeed, the New Atheism is ‘new’ novelty. The analysis below is typical: only to the extent that it is current,” We can view this development [the LeDrew writes, “while the ideology is no New Atheism] as a product of—and different from the scientific atheism that reaction to—three major events or trends: (1) the rise of young-Earth arose from a fusion of Enlightenment Incorrect Definition of Atheism creationism and intelligent design rationalism and Victorian Darwinism in among anti-evolution Christians in the nineteenth century.” That insight Very early in the book, LeDrew commits the United States, (2) 9/11 and its comes early, on page four. Eighty-six a crucial mistake, adopting the popu- cultural aftershocks, and (3) the in- pages later, he reiterates: “The belief sys- lar lay misdefinition of atheism as the fluence of relativism in two forms active rejection of belief in a god. “Unlike falling under the umbrella of “post- tem the New Atheism promotes is dif- modernism,” which the New Athe- agnostics, true atheists assert that God ferent from nineteenth-century scientific ists understand as a combination atheism only in the greater sophistication does not exist,” he proclaims (emphasis in of epistemic relativism and cultural brought to evolutionism by the nascent original). Specialists in the field (in rough pluralism, manifest in policies of mul- chronological order, Antony Flew, George ticulturalism in liberal democracies. disciplines of evolutionary psychology H. Smith, Gordon Stein, Michael Martin, These factors refer us to reactions to and neuroscience.” In other words, there’s two very different kinds of ongoing actually not much new about the New Bill Cooke, me, and Austin Cline, among threats: one “premodern” (in the case others) prefer the view that atheism is at Atheism. I have argued no less in these of creationism and 9/11, which the * minimum the absence of belief in gods, New Atheists understand as natural pages. But LeDrew had been maintain- following the word’s Greek roots (a-theos, consequences of the persistence of ing the opposite. In the end, his posi- premodern forms of religious funda- “without God”). While some atheists do tion on the degree to which the New mentalism) and one “postmodern” Atheism was intellectually seminal is, at deny God’s existence and a distinction (in the case of epistemic and cultural is often drawn between “strong athe- relativism, which the New Atheists best, inconsistent. ists” who do so and “weak atheists” who consider responsible for a misguided A Disturbing Lack of Historical merely lack belief, the mere absence of effort toward tolerance that takes the form of multiculturalism). Understanding belief is sufficient to secure one’s mem- bership in the atheist club. LeDrew’s mis- Recall that the New Atheism began Throughout the work, LeDrew displays a take is doubly damaging because he will with Sam Harris’s publication of The End patchy knowledge of movement history. (appropriately) invest so heavily in treat- of Faith in 2004. Are we truly expected to *See my “Why I Don’t Believe in the New ing the New Atheism as important and accept that no one in organized unbelief Atheism,” Free Inquiry April/May 2010.

60 Free Inquiry April/May 2016 secularhumanism.org The developments he chooses to narrate Holyoake, who aimed his activism at fighting to repeal the Comstock * laws. are drawn mainly from 2001 and later. working-class audiences, against the Comparing Ethical Culture with the RPA Then along comes a short, seemingly dis- far more bourgeois Charles Bradlaugh was not only specious but unnecessary. cursive segment in which LeDrew sum- (Bradlaugh won). LeDrew is correct in LeDrew’s treatment of more recent marizes the 1962 and 1963 U.S. Supreme viewing this as a template for later con- social-justice controversies is similarly Court school-prayer and Bible-reading flicts between social-justice activists and incongruous, especially when he ventures cases, and mentions the founding of those who defend (or at least accept) into territory I know well. He associates American Atheists (AA) by the mother of the standing economic order—or as he secular humanism with the humanistic/ the victorious plaintiff, Madalyn Murray colorfully terms it, “a conservative and ethical side of the movement, describing O’Hair. This is actually the moment at reactionary dimension within the secular it as “concerned principally with morality which an American freethought move- movement motivated by the desire to while removing itself from theological ment nearly moribund since the 1920s dismantle religious authority while main- debates.” Longtime Free Inquiry readers began to relaunch itself, more than four taining traditional but modern structures will marvel at LeDrew’s apparent sug- decades before the New Atheism. But of power.” Yet if one admits that the gestion that secular humanism avoids LeDrew gives it short shrift. To him, the movement’s conservative wing has such theological debates, to say nothing of 1 “How much variety in types of rise of AA is meaningful only as “a shift deep historical roots, that would seem the implication that we at the Council politics can exist consistent with toward identity politics.” This brief section to undermine LeDrew’s thesis that cool- might be more closely aligned with a seems not of a piece with the rest of the ness toward social-justice concerns is a humanism?” book. novel development ushered in by the Indeed, LeDrew’s whole treatment New Atheists. of identity politics seems oblique to the Simple errors abound throughout the “LeDrew’s spotty acquaintance larger thrust of his thinking: “The old book. For reasons of space, I’ll unpack interests in socialism and the conditions a single example here, again drawn with movement history of the working class that featured prom- from LeDrew’s recounting of history first before 2000 is on extended inently in the early years of the secular chronicled by Colin Campbell. LeDrew display when he takes up recent movement are virtually invisible today, writes, “Campbell’s history of ‘irreligious as a group of highly educated people movements’ extends to the United controversies involving with a degree of economic security have States, where his analysis of the Ethical the Center for Inquiry.” turned their attention to identity politics.” Culture movement and the Rationalist On a trivial level, this is true enough: Press Association unearths tensions simi- for example, the number of movement lar to those in Britain.” Unfortunately for organizations administered by decently LeDrew, the Rationalist Press Association Left-leaning social-justice agenda than, paid professional managers has never (RPA) was a British, not an American, say, our colleagues at the American been higher. But how does that bear on organization. (I examined the passage in Humanist Association. Elsewhere, LeDrew LeDrew’s thesis? Is it his view that the Campbell that LeDrew cited, and the error names “three subgroups as relatively dis- New Atheism represents a turn toward is LeDrew’s; not surprisingly, Campbell, tinct elements within the secular move- scientific triumphalism, eclipsing the who as a young man took part in the RPA, ment: secular humanists, atheists, and previous identity politics exemplified by, knew perfectly well what it was.) The libertarian rationalists.” He associates the say, Madalyn Murray O’Hair? Does he “tensions . . . in Britain” to which LeDrew Council for Secular Humanism first with intend to argue that a new identity pol- refers still concern the conflict between the atheist subgroup, later with the indi- itics, perhaps of the sort embodied in Holyoake and Bradlaugh, or more gener- vidualist-libertarian rationalists. The irony David Silverman’s Fighting God, is only ally between socialistic and pro-capitalist of the only American organization with now overcoming the New Atheism? (Or political inclinations. If LeDrew wished “secular humanism” in its name being perhaps he thinks the New Atheism dis- to limn similar conflicts during American anything but secular humanist would be placed one sort of identity politics and freethought’s golden age—and if, sigh, chewy and delectable if only LeDrew had is now being displaced in its turn by he knew his history better—he might spooled out its ironies more explicitly— another.) LeDrew’s identity-politics dis- have contrasted the movement’s most and if he could have made a better case course coexists so uncomfortably with prominent attorneys: Clarence Darrow, for it. Since he couldn’t, perhaps he had the rest of his book, and moves so inde- an outspoken socialist, and Robert Green little choice but to underplay his hand. pendently from the bulk of his analysis, Ingersoll, who generally supported the As for the author’s treatment of lib- that its meaning is ultimately unclear. existing economic order (though even ertarian thought within the movement, As the quotation above suggests, Ingersoll wanted workers to earn bet- it is ludicrously anachronistic. Incredibly, LeDrew is familiar with one other corner ter wages). Or LeDrew might have LeDrew regards libertarianism within of movement history, apparently owing pointed to the friction between Ingersoll the movement as another innova- to his study of Campbell. He quite ably and, among others, D. M. Bennett over *For exhaustive coverage of the Ingersoll- describes the nineteenth-century battle whether the movement should, in effect, Bennett controversy, see Roderick Bradford, for control of Britain’s National Secular advocate for the free passage of sexually D. M. Bennett: The Truth Seeker (Amherst, Society, pitting the socialistic George explicit materials through the mails by N.Y.: Prometheus Books, 2006).

secularhumanism.org April/May 2016 Free Inquiry 61 tion of the New Atheists. He speaks of display when he takes up recent contro- tarian freethinkers as well as liberal, “the revelation [emphasis added] of an versies involving the Center for Inquiry radical, and left-wing ones. Some are pro-labor, others are pro-business; atheist Right, an ideological group that (CFI). In LeDrew’s defense, some of the some advocate world government, was until recently latent within move- facts never entered the public record. others are against it; some are for nu- ment discourse but has since become Yet he did not let that stop him from clear energy, others oppose it; some more bold. . . .” Elsewhere, he amplifies: drawing unfounded, sometimes absurd, support welfare programs, others are opposed to them; some insist on a “Individual freedom is indeed of increas- conclusions. strong foreign policy, others do not; ing importance in movement discourse Let’s begin with this harsh accusation: some are liberals and socialists, while as the political ideology of libertarianism “[T]he Council for Secular Humanism is others are critical of egalitarianism has become more influential in recent now much more an organization inter- and defend individualism, free en- † years.” Again LeDrew demonstrates his ested in promoting political libertarian- terprise, and humanistic capitalism. unfamiliarity with movement history. He ism than humanistic ethics, which was It is probably more fair to say that seems no more conversant with the pecu- the concern of its founder, Paul Kurtz. The Kurtz’s ethical views were based partly liar history of the mid–twentieth-century shift in direction from Kurtz’s vision of sec- upon mid–twentieth-century ideals of U.S. libertarian movement and its reshap- ular humanism toward radical individual- social justice and partly upon an ing by the open atheist Ayn Rand. As ism and aggressive atheism is an import- Enlightenment individualism that did not I noted in my recent editorial “Where ant aspect of the story of the movement.” embrace the libertarian agenda uncriti- He’s talking about the Council, not CFI, cally but recognized the necessity (again, but as we shall see shortly, this charge stronger then than now) of respecting is of a piece with his case against CFI. libertarian voices. Despite his frequent (And I can hardly fault anyone for having “. . . LeDrew’s attempts to personal expressions of left-leaning polit- difficulty keeping the Council and CFI ical views, Kurtz meant the secular-hu- weave a sweeping, if somewhat straight!) manist movement he helmed to be polit- conspiratorial, analysis of it all Still, did “Kurtz’s vision of secular ically neutral, a “big tent” open to all humanism” eschew “radical individualism too often founder, usually on political persuasions. and aggressive atheism”? Did it hold con- Now how about Kurtz’s claimed the rocks of his incomplete sistently “that secular humanism should opposition to atheism? Are we talking knowledge of the movement’s lead to a concern for social justice,” as about the same Paul Kurtz who penned nineteenth- and twentieth- LeDrew maintains elsewhere? It is true an editorial titled “Letting Atheists Out that Kurtz advocated doggedly for world of the Closet” (Free Inquiry, Summer century history.” government, despite pushback from 2000), which ends with these words: “If many Free Inquiry readers. It is true that society deplores anti-black, anti-Semitic, his 1980 “Affirmations of Humanism”* anti-Catholic, or anti-gay talk, why should declared, “We are concerned with secur- it not also deplore anti-atheist vilifica- ing justice and fairness in society and with tion? Is it not time that we fight back? Have All the Anti-altruists Gone?” (Free eliminating discrimination and intoler- Let us declare: ‘We are secular human- Inquiry, August/September 2015), secu- ance.” Yet other parts of his ethical pro- ists, atheists, and agnostics and proud of lar humanism’s libertarian wing was far gram were firmly rooted in, well, individ- it! We demand equal access and equal larger, more vocal, and more influential ualism. Here again are the “Affirmations”: rights.’” between 1980 and 2000 than it is today. “We respect the right to privacy. Mature True, Kurtz’s rhetoric softened during It is now notably in decline. A new right- adults should be allowed to fulfill their the mid-2000s; in a string of editorials, he ward current has bloomed within the aspirations, to express their sexual pref- distanced himself from atheism generally movement since 2004—think Sam Harris, erences, to exercise reproductive free- and the New Atheists in particular. Yet Ayaan Hirsi Ali, and the late Christopher dom, to have access to comprehensive this needs to be understood in context. Hitchens—but its character is neoconser- and informed health-care, and to die The politics of the George W. Bush years vative, not libertarian. Elsewhere, LeDrew with dignity.” Kurtz himself recruited the had unnerved Kurtz deeply—especially addressed this trend with some acuity, staunch libertarians Thomas Szasz and the 2004 elections, when an electorate but he seems to have forgotten it here Tibor Machan to write for Free Inquiry that arguably hadn’t voted Bush into as he warns of an imagined present-day in the magazine’s early years. And what office in 2000 unaccountably did vote to libertarian surge. To the contrary, at least shall we make of this Kurtzian passage grant him a second term. The day after in our movement, libertarianism seems from 1981? the election, Kurtz summoned CFI man- so-o-o twentieth century. agers to a strategy meeting where he Many on the New Right fail to rec- ognize that many secular humanists argued that the times required a retreat An Underlying Hubris That Encourages voted for Ronald Reagan and other from atheism. And retreat Kurtz did; once Hasty, Ill-informed Conclusions conservative candidates. There are he went so far as to forbid a frequent LeDrew’s spotty acquaintance with move- right-wing, conservative, and liber- †Paul Kurtz, “Humanism and Politics,” Free ment history before 2000 is on extended *See inside front cover of this issue. Inquiry Spring 1981.

62 Free Inquiry April/May 2016 secularhumanism.org author from even using the word atheism embraces something like Ayn Rand’s Summing Up in an essay! vision of atheistic individualism.” The Stephen LeDrew’s The Evolution of Atheism Given the statements I have mar- notion of Lindsay-as-Randroid is risible; offers some astute insights into the shaled above—and literally scores of simi- Enlightenment individualism and liber- patterns of growth and conflict that lar writings accessible to anyone prepared tarianism in the late–twentieth-century have marked the humanist/atheist/free- to peruse the record pre-2004—does American mold are two quite different thought movement since and after the Kurtz’s cold shoulder toward atheism in things. Still, during his tenure as CFI’s rise of the New Atheism. LeDrew may and after 2004 represent his best and president and CEO, Lindsay did consis- be correct that the tensions among the most representative thinking? Or should tently champion Enlightenment modern- strands of activism emerging in the New we interpret it as a miscalculation by an ism; his critiques of postmodernism and Atheism’s twilight—if we can call it that— aging titan whose mind was beginning to multicultural identity politics repeatedly signify “deep divisions that threaten be overwhelmed by events? I knew him sparked outrage from the social-justice movement fragmentation or even a pretty well, and I’m not sure myself. Left. But that hardly makes him a liber- massive breakdown.” But LeDrew’s Whatever the reasons, Kurtz’s atti- tarian extremist. At last, it seems LeDrew attempts to weave a sweeping, if some- tude toward atheism during his final five can only splutter: “Lindsay . . . argues that what conspiratorial, analysis of it all too years at the helm of Free Inquiry—which there is no inconsistency in being an athe- often founder, usually on the rocks of LeDrew mistakes for “Kurtz’s vision of sec- ist or a humanist and a Republican.” Yet his incomplete knowledge of the move- ular humanism,” full stop—seems anom- that is only to say that Lindsay advocated ment’s nineteenth- and twentieth-cen- alous and unrepresentative of his oeuvre. the same politically neutral “big-tent” tury history. When we consider his total output as strategy as Kurtz himself did between Better-grounded historians of the Free Inquiry’s founder, it seems clear that the Council’s founding in 1980 and that movement will sigh knowingly: here Kurtz’s long-term agenda was not as dif- watershed year of 2004. comes one more fiery young analyst for ferent from that espoused by current CFI We arrive now at a towering irony. If whom the freethought world began with leadership as LeDrew contends. LeDrew meant to document libertarian Sam Harris. This brings us to LeDrew’s harsh con- influence within CFI, he had no need The flaws in LeDrew’s method are clusions regarding Kurtz’s replacement by to twist Lindsay’s writings. He could perhaps best exemplified by this pas- Ronald A. Lindsay (who himself stepped simply have quoted some of my older sage: “Atheism’s popularity and public down as CEO of CFI at the beginning of stuff! Unlike Lindsay, I actually was for presence . . . [have] given way to more 2016). LeDrew charges first that “The dif- some years an outspoken libertarian—so moderate and specific instrumental goals ference of opinion that led to the change much so that when I was named Free of constructing and defending a minority in leadership at CFI is not only philo- Inquiry’s editor in 2000, the Libertarian identity, and the functional differenti- sophical or strategic; more precisely, it is Party sent out a press release celebrating ation of religious and political spheres. political” and, second, that Lindsay has this achievement by one of its members. This strategy is a tacit recognition that led CFI down a rabbit hole of libertarian (I must have been a great disappoint- the narrative of secularism has not been extremism. Let us examine each conten- ment after 2008’s economic meltdown, realized as expected and likely will not be tion in turn. when I became a Keynesian.) LeDrew in the foreseeable future.” LeDrew’s confidence that the motives does once observe that “Tom Flynn has Assuming that “atheism’s popularity behind the leadership change must have compared social welfare programs to and public presence” peaked with the been “philosophical,” “strategic,” or “polit- Ponzi schemes.” The reference is to my height of the New Atheism, we are once ical”—or that they must have been driven op-ed “Beyond Ponzi Economics” (Free more being asked to believe that strat- primarily by a “difference of opinion”— Inquiry, December 2007/January 2008). egies such as “constructing and defend- overlooks the true cause. By the mid- It is accurate but out of context: in that ing a minority identity” and “functional 2000s, CFI had a grave case of what the piece, I wasn’t inveighing against the differentiation of religious and politi- management literature terms “founder’s redistribution of wealth but rather criti- cal spheres” (an obtuse way of saying syndrome.” If new hands did not take the cizing existing social-welfare programs as “campaigning for separation of church tiller quickly, the organization’s survival obstacles to combating overpopulation and state,” I think) entered the move- stood in peril. Frankly, this left little room because they reinforce a perceived need ment only after one could no longer find for scheming to push CFI in one ideologi- for each generation to be larger than Dawkins’s The God Delusion or Hitchens’s cal direction or another. the one it replaces. Had LeDrew read Free god Is Not Great in airport bookstores. LeDrew offers a fevered portrayal of Inquiry’s earlier volumes more carefully, Simply put, that is nonsense; “construct- Lindsay as, of all things, a libertarian ideo- he could have found far-juicier quotes ing and defending a minority identity” logue, describing his “leadership of the of mine that would document beyond for atheists dates back at least to Madalyn Center for Inquiry” as “the clearest sign question a libertarian wolf in CFI’s fold. To Murray O’Hair circa 1963, as LeDrew him- of contemporary atheism’s departure cite them now would be anachronistic, as self elsewhere affirms. Meanwhile, activ- from its roots in social justice movements I no longer hold those views; but we have ism to keep the religious and political and ideologies, with a group emerging already seen that LeDrew is unafraid of spheres separate has been a linchpin of that moves away from humanism and anachronism. movement activism since—well, it was

secularhumanism.org April/May 2016 Free Inquiry 63 already a familiar notion when Octavius 22.8 percent of U.S. adults now claim versy with his 2011 book, Secularization.) Frothingham and Francis Abbot wove it no religious preference. Explicit atheism Scholarly and popular interest in the into their “Nine Demands of Liberalism” has risen too, and all these figures are rise of organized unbelief is higher than in—wait for it—1873.* As for LeDrew’s much higher among the young. As Greg ever. Doubtless that is why Oxford assumption that “the narrative of secu- Paul and Phil Zuckerman argued as early University Press (OUP) chose to test the larism has not been realized,” that too as 2007, it was even then unbelief, not waters with a high-profile hardcover is in error. True, broad-based education, any religious tradition, that was grow- book on that subject. The Evolution of greater understanding of science, and ing rapidly worldwide, with only unbelief Atheism has undeniable strengths, but its other social improvements did not cause posting large gains by means of adult many and serious flaws erode its value. In religion to wither as quickly as nine- conversion.† Steve Bruce’s 2002 God Is offering this book amid such trappings of teenth- and early twentieth-century free- Dead: Secularization in the West offered importance, OUP has engaged in a noble experiment. It’s a shame they couldn’t thinkers had hoped—in the United States, another demonstration that at least some have done it with a better text. at least. Yet Western Europe has been specialists recognized the resurgence of effectively post-Christian for decades secularization well before the rise of the now; Canada and Oceana attained the New Atheists. (Bruce rejoined this contro- same status more recently. And even the †Greg Paul and Phil Zuckerman, “Why the Tom Flynn is the editor of Free Inquiry and United Staes is catching up: for example, Gods Are Not Winning,” Edge.org, April 29, the executive director of the Council for 2007. Accessed November 2, 2015, at https:// Secular Humanism. *See my “How Small Our Wants,” Free Inquiry edge.org/conversation/gregory_paul-phil_ February/March 2014. zuckerman-why-the-gods-are-not-winning.

Free Will: Possibilities and New Insights Wayne L. Trotta

aniel Dennett has just published a Dnew release of his book Elbow Room: The Varieties of Free Will Worth Wanting. I should say this is a rerelease, as it is basi- Freedom Regained: The Possibility of Free Will, by Julian cally the same book with a new preface. Baggini (Chicago: University of Chicago Press, 2015, ISBN- One can agree with Dennett’s assertion 13: 978-0-226-31989-6). 239 pp. Hardcover, $27.50. that Elbow Room warrants a contempo- rary release because its relevance is undi- minished by new facts emerging from neuroscience, but it is difficult to resist the suspicion that this is yet another volley in the war that erupted between philosopher Dennett and neuroscien- of fellow philosophers, Baggini sits down sible in a deterministic universe. Free will tist Sam Harris after the appearance of and interviews them. His discussions with is either compatible with determinism or Harris’s book Free Will (which should Patricia Churchland and Harry Frankfurt, it is not, and so the line is drawn between have been titled Free Will? Get Over It!). for example, give us an opportunity to compatibilists and incompatibilists. The Many felt that the debate between the engage with them as living persons not incompatibilists divide into two camps: two men has been admirably civil. You so different from our nonphilosopher hard determinists such as Sam Harris, can judge for yourself at www.samharris. selves. This is refreshing in and of itself, for whom free will is utterly impossi- org/blog/item/the-marionettes-lament. but Baggini isn’t interested only in what ble, and libertarian or contra-causal For my part, I hope the two have been fellow philosophers think. For Baggini, incompatibilists, who believe that the able to remain friends. the idea of free will is best understood by laws of cause and effect are not every- In a less pugnacious vein, we now listening to those for whom the issue is a where and always applicable so that have Freedom Regained: The Possibility daily, vital reality. With that in mind, he windows of opportunity are open here of Free Will by Julian Baggini, philosopher interviews recovering drug addicts, art- and there for genuine freedom of the and founding editor of The Philosopher’s ists, political dissidents, a neuroscientist, will. Compatiblists such as Dennett and Magazine. As his credentials would sug- a geneticist, and others. Baggini would argue that the only free gest, Baggini is half philosopher and half The debate over free will essentially will worth wanting is not only compati- journalist. More than just citing the work comes down to whether free will is pos- ble with but actually requires determin-

64 Free Inquiry April/May 2016 secularhumanism.org ism. Without laws of cause and effect, this constitutes genuine freedom. ultimately responsible for every bit of it. all would be random, with nothing pre- In addition to non-determined free- As long as the individual is not coerced dictable or within our control. What free- dom and to the freedom to have cho- and has the capacity to be guided by dom could we have where nothing is sen otherwise, two other conditions are reason, he or she can be deemed respon- under our control? often cited as requirements for free will sible for his or her actions. What libertarians seem to want is to have any meaning. First, any given It is sometimes asserted that elimi- what Baggini calls an “I of the gaps.” In choice must be entirely the result of a nating the notion of free will would have other words, they seem to want a self conscious decision, and, second, each the salutary effect of eliminating any whose powers of deliberation can, at individual must be ultimately responsible basis for punishment. The criminal justice times, outdistance the laws of cause and for being the person he or she is. system would then abandon a legal- effect. In support of this possibility, they The very idea of conscious decision- moral model in favor of a medical model often cite the indeterminacy of quantum making was called into question in the in which treatment would take the place particles. But, again, this requirement 1980s when research conducted by of punishment. No doubt, most peo- that freedom be founded on the exis- neuroscientist Benjamin Libet showed ple of goodwill would welcome some tence of noncausal events seems entirely that the brain begins initiating motor movement toward a system in which misplaced. Furthermore, given our cur- plans some two hundred milliseconds most criminals could be healed rather rent limited state of knowledge, it may before the individual has any conscious than incarcerated. So far, however, our well turn out that the laws governing the awareness of a decision to move. Since diagnostics and treatments are not up microcosm are no more remarkable than then, the gap between action-initiation to the task. those in operation on your basement and a conscious decision to act has only Still there is a question whether aban- pool table. lengthened (in some cases to as long as doning punishment altogether would be Hard determinists often argue that five seconds!). As Sam Harris has put it, a good thing. Beyond retribution, pun- full freedom requires that we should the intention to act does not originate in ishment has been justified as a deterrent, have the ability to return to a given consciousness, “rather, it appears in con- as a form of rehabilitation, as protection situation and—with all contingencies sciousness” (emphasis in original). for the public, and, in the view of some, remaining exactly as they were—to Philosopher Simon Blackburn has as a manifestation of society’s need choose otherwise than we, in fact, chose. countered by saying that he “would be and right to express its disapproval. It is Baggini counters by asking: What value very sorry to learn that my hand goes up retributive justice, however—the idea of it would be to any of us to have the without any antecedent events enabling punishment as payback—that is most dif- power to choose what we don’t want? It it to happen.” Right enough, as far as it ficult to justify, especially given the role may not matter much if I could go back goes. No one wants to be looking over- of luck—genetic or environmental, in in time and choose the Buick instead head at his or her hand and wondering forming the self we become. For Baggini, of the Mazda, but it surely would make how it got up there. But of course, the though, among the various justifications for punishment, retribution is the one a difference if at my wedding I said “I real issue, as Sam Harris has pointed out, most deeply associated with that sense don’t” rather than “I do.” However, why, is that the intention to act seems to have of personal responsibility that needs to in the first place, would I want the ability been formed well before the intender is be nurtured. In his view, a blame-free to choose in direct opposition to my own aware of having intended anything. criminal justice system seems to dispense deepest desires? As Baggini makes clear, however, with one of the most important factors Freedom often needs a channel; it there is no reason in any of this to deny in the self-regulation of behavior. needs something to press against. As a role for conscious thought in human Perhaps, in the end, the debate over Baggini writes, “We want many of our action. If someone shouts, “Duck!,” for free will takes us somewhat off track. As choices to flow with a kind of necessity example, you will lower your head to Harry Frankfurt puts it, what really from our beliefs and values.” He asks avoid a collision. But look as carefully counts is not free will as such. It is that us to recall the famous words of Martin as you might in the workings of the you are being “the person you want to Luther as he testified before the Diet brain, and you will find no trace of the be,” and that, “. . . in your actions you’re of Worms in 1521: “Here I stand,” said meaning of the expression Duck!. No acting as you would wish to act” while Luther, “I can do no other.” Imagine how purely physical description, as Baggini “that wish is one which you are glad to the history of Western civilization might says, could provide an adequate account have.” Free will becomes, then, “a kind of have been different had Luther said, of the causes of your behavior, and we harmonious organization of the self.” “Here I stand, but I am open to other thus must allow that conscious thoughts Now, there is a free will worth wanting options.” Of course, Luther did not expe- do have causal efficacy. and striving for. rience himself as having any such choice, If we do not have ultimate control of and yet, far from a denial of his freedom, our actions, we do at least have regula- Luther’s stand was, as Baggini says, an tory control. This may be as good as it assertion of his freedom to act according gets, but it is also good enough for us to Wayne. L. Trotta is a psychologist and fre- to his values. To the artist, the political assign responsibility to persons for their quent reviewer for Free Inquiry. dissident, and even to the addict, only behavior without requiring that they be

secularhumanism.org April/May 2016 Free Inquiry 65 Poem Letters continued from p. 17

spun their periodic national ence Jonestown, Trekkies, The next year, they produced calamities by claiming that the Crusades, area 13, and only enough to feed their the Egyptians, Assyrians, witches in passing. families and hence the fam- Adaptation Babylonians, and Hellenistic It makes no difference ine. This was a great shock to Syrians were agents of God’s how badly mankind wants Lenin because the peasants gods or supermen that can Dave Fischer wrath against an Israel stood to gain a lot from the that offended his exacting or could control the things revolution. standards. (Why not the about life that we individu- Then there was resis- Nazis, while you’re at it?) ally and in total do not like. The religious long tried to silence science. tance from his political This precedent would thus It is what our brains do with opponents that led to the Now they attempt to make evil jihadists of a pre- what we know or think we sumably false religion into know that defines what civil war between the Red usurp it. God’s agents, a notion they happens to those things we Armies (Lenin and Trotsky) themselves would wholly do not like. and the White Armies who endorse. Strange bedfel- Rodger A. Sanders were assisted by the United lows! Central Tennessee States, Britain, Canada, and Only if God never, ever many more. Despite being protects us or aids us can the severely outnumbered, the A statement made by Shadia free-will explanation be valid. Red Armies won the war, and B. Drury is historically incor- If he sometimes intervenes rect (“Why John Hick’s the rest is history. and sometimes doesn’t, Solution to the Problem of If Lenin had known the depending on his mood, Evil Makes God Monstrous,” cost, would he have pro- that is the explanation. So FI, February/March 2016). ceeded? My point was that 9/11 and the Holocaust don’t She wrote that Lenin killed he would have proceeded pass muster with God when millions of people. Does because when you believe in Dave Fischer creates content in support it comes to action, but the she have him confused with the possibility of a state of parochial concerns of some of science, including several films for the Stalin? Lenin was responsi- Joe Blow somewhere is so infinite bliss for all humanity, Imagine Science Film Festival. ble for the deaths of the often claimed to move him? then the cost-benefit analysis Romanovs (the czar and his invariably authorizes action Really now. No god at all is family), who were executed, leading to the blissful end, preferable to a bad one. but he did not kill millions of no matter the cost. In short, Stephen Van Eck people. The Bolshevik revo- Lawton, Pennsylvania lution was in fact the least Lenin’s reasoning was a sec- violent revolution in history. ular version of the reasoning It was the civil war following that Hick attributed to God. the revolution, exacerbated The overarching question by the U.S. and British inva- about the existence of god sion of Russia, that resulted has its answer in the fact in thousands of deaths. that the human brain is not constrained to conceptu- Ernest Field WRITE TO alize existence as provable Cleveland, Ohio truth, fact, reality, or their Shadia B. Drury responds: synonyms. Our brains, with Send submissions to great facility, create out of Lenin was aware of the fact Andrea Szalanski, thin air: superman, wonder that he would have to “crack Letters Editor, woman, the hulk, captain a few heads.” He could not FREE INQUIRY, kirk, worf, and gods (caps have imagined that the rev- P.O. Box 664, Amherst, not used intentionally) olution would kill millions. NY 14226-0664. of all sorts. Some of these Estimates are between six to Fax: (716) 636-1733. we create for our amuse- nine million deaths between E-mail: ment. Others we create 1917–1922 from the revolu- aszalanski@ for our comfort. Some we tion, the famine, and the civil centerforinquiry.net. create in ignorance of the war that followed. The fam- consequences of having ine was not simply a natural In letters intended for done so. All have real-world disaster; it was the result of publication, please include effects that are the reasons the recalcitrance of the peas- name, ad­dress, city and for which our brains create ants, so it was directly linked state, ZIP code, and daytime them. But like drugs they to the revolution. When Lenin phone number also have side effects that said take over the land, the (for verification purposes only). we least expect or want. I peasants were happy to do so. do not think I need to ref- When he said give the gov- Letters should be 300 words or erence ISIS. Whoops! I ernment what you produce fewer and pertain to previous just did. I could also refer- for distribution, they balked. Free Inquiry articles.

66 Free Inquiry April/May 2016 secularhumanism.org a program of the Center for Inquiry