THE INTERNATIONAL 4EULAR HUMANIIST MAGAZINE

A UNIVERSE WITHOUT GOD t j ALAN HALE Co-discoverer of Hale-Bopp on the rich but ungoverned universe science reveals s and s VICTOR STENGER on New Age Comq Haie-Bopp THE MORAL CASE FOR ABORTION t Henry Morgentaler j comments by Nat Hentoff Joan Kennedy Taylor Skipp Porteous and others Now published by the 62> NEW RELIGIOUS POLL

11 7 5 274 74957 7 ON WHAT AMERICANS BELIEV

SUMMER 1996, VOL. 16, NO. 3 ISSN 0272-0701 !ree InIL-lu ~5y

Editor: Paul Kurtz Executive Editor: Timothy J. Madigan Contents Managing Editor: Andrea Szalanski Senior Editors: Vern Bullough, Thomas W. Flynn, R. Joseph Hoffmann, Gerald Larue, Gordon Stein 3 LETTERS TO THE EDITOR Contributing Editors: Robert S. Alley, Joe E. Barnhart, David Berman, 4 The Unlimited Cosmos—A Personal Odyssey Alan Hale H. James Birx, Jo Ann Boydston, Paul Edwards, Albert Ellis, Roy P. Fairfield, Charles W. Faulkner, 7 New Age Physics: Has Science Found the Path Antony Flew, Levi Fragell, Adolf Grünbaum, Marvin Kohl, Jean Kotkin, Thelma Lavine, Tibor Machan, to the Ultimate? Victor J. Stenger Ronald A. Lindsay, Michael Martin, Delos B. McKown, Lee Nisbet, John Novak, Skipp Porteous, Howard Radest, Robert Rimmer, Michael Rockier, 12 "We Need a Miracle!" Art Buchwald Svetozar Stojanovié, Thomas Szasz, V. M. Tarkunde, Richard Taylor, Rob Tielman 12 Paul Cadmus: Artist-Humanist Warren Allen Smith Associate Editors: Molleen Matsumura, Lois Porter 14 In Honor of Bonnie Bullough Gerald A. Larue Editorial Associates: 15 Bonnie Bullough 1927-1996 Paul Kurtz Doris Doyle, Thomas Franczyk, Roger Greeley, James Martin-Diaz, Steven L. Mitchell, Warren 16 The Abortion Debate Vern L. Bullough Allen Smith Cartoonist: Don Addis 17 The Moral Case for Abortion Henry Morgentaler Council for Secular Humanism: 23 Secret Files Menace Doctors Skipp Porteous Chairman: Paul Kurtz Chief Operating Officer: Timothy J. Madigan 24 Abortion Is the Issue from Hell Foster Digby Executive Director: Matt Cherry Chief Development Officer: James Kimberly 28 What Do These Fetuses Want? Nat Hentoff Public Relations Director: Norm R. Allen, Jr. President, Academy of Humanism: Paul Kurtz 29 The Abortion Issue and Selecting a Executive Director, Secular Organizations for Criterion of "Life" Noel W Smith Sobriety: James Christopher Chief Data Officer: Richard Seymour 30 In Support of the Right to Choose Joan Kennedy Taylor Fulfillment Manager: Michael Cione 31 Defend Abortion, Not Just Choice Thomas W. Flynn Typesetting: Paul E. Loynes, Sr. Graphic Designer: Jacqueline Cooke Audio Technician: Vance Vigrass 34 Religious Belief in America: A New Poll Staff: Georgeia Locurcio, Anthony Nigro, Etienne Ríos, 40 It Is Hard to Believe Herbert Tonne Ranjit Sandhu 41 Religious Beliefs of Scientists: Executive Director Emeritus: Jean Millholland A Survey of the Research Gerald R. Bergman FREE INQUIRY (ISSN 0272-0701) is published quarterly by the Council for Secular Humanism, a nonprofit cor- poration, 3965 Rensch Road, Amherst, NY 14228-2713. 46 and Crime: Phone (716) 636-7571. Fax (716) 636-1733. Copyright ©1996 by the Council for Secular Humanism. Second- Do They Go Together? Lisa Conyers and Philip D. Harvey class postage paid at Amherst, N.Y., and at additional mailing offices. National distribution by International Periodicals Distributors, Solana Beach, California. FREE POST-MARXISM AND HUMANISM INQUIRY is available from University Microfilms and is 49 indexed in Philosophers' Index. Printed in the United The Survival of Humankind Is the Basic Humanist Value: States. An Interview with Svetozar Stojanovic Paul Kurtz Subscription rates: $28.50 for one year, $47.50 for two 55 The Hard Course of Humanism in China Lei Yong-Sheng years, $64.50 for three years. $6.95 for single issues. Address subscription orders, changes of address, and advertising to FREE INQUIRY, P.O. Box 664, Amherst, 57 REVIEWS NY 14226-0664. God: A Life, Robert Gorham Davis / Books in Brief Postmaster: Send address changes to FREE INQUIRY„ P.O. Box 664, Amherst, NY 14226-0664.

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in this? Who is the more moral: he who treats others fairly because he empathizes Letters to the Editor with their rights or he who does so for per- sonal gain (in order to be "properly rewarded" in Frame's words)?

Do We Need God to Be Moral? Spring 1996.) This subject seems to be Joe B. Gilbert another example of, "If it ain't broke, Houston, Tex. John M. Frame, Christian apologist and don't fix it": Be content that the other per- theologian, is misinformed, arrogant, and son is moral, without worrying about why Why is it necessary to have such a heavy sadly mistaken in contending that he thinks that he should be. philosophical discussion about whether "Without God, Anything Is Permitted" people need God to be moral? Let us look ("Do We Need God to be Moral?"FI, John G. Fletcher at the practice. After all there have been Spring 1996). History, current events, and Livermore, Calif. quite a few atheists all through a large part our prison population refute this claim of recorded history—for instance the and show that incredibly evil and abhor- What the debate between John Frame and Confucians and the Buddhists. I may be rent actions also can be committed and Paul Kurtz did for me was to confirm missing something, but I am not aware justified by God believers. Evidently, Mr. once more that religion warps your mind. that their morals are any worse nor any Frame thinks that the Bible provides us Apparently Frame doesn't seem to under- better than those of mono- or polytheists with an absolute code of ethics for all stand that the Bible (from which he of whatever kind. time. We need to remember that the Bible derives both his God and his absolute eth- Or take a more recent example: The is a product of a primitive culture 2,000 to ical values) has been used throughout the Dutch crime statistics. Even after com- 3,000 years ago. While it contains wis- ages to justify everything from slavery to pensation for their somewhat lower edu- dom and inspiration, it also contains much genocide, misogyny to child abuse, and cational level and therefore somewhat in the name of God that is repugnant, bar- other delectable absolute Christian ethics. lower average income as compared with baric, vulgar, and dangerous... . What is even worse—the biblical justifi- the unbelievers, the Christians are still Morals should be based on what is ben- cations are correct! .. . overrepresented in our prison population. eficial and least hurtful to people in this I note with pleasure that the And our parole boards are not dominated life on Earth, not on obedience to the sup- Archbishop of Canterbury has recently by the Christians any more. posed commands of an imaginary, all- stated, "I don't believe you have to be Of course, not everybody in prison is powerful god because of rewards and religious or Christian to be good." In view necessarily immoral. Think of total objec- penalties in an imaginary afterlife. of the Archbishop's sudden enlighten- tors to military service; they are still ment, perhaps Mr. Frame should address jailed, although conscription has been Arthur Engvall his archaic views to him in the hopes of abolished. There is some time between the Cupertino, Calif. bringing him back into the fold of rejected objection and the actual convic- absolute Christian ethics. tion. Certainly not all people out of jail are By acknowledging that "atheists and examples of morality, but as a rough com- agnostics recognize moral standards" Dr. Eric T. Pengelley parison it is not all that bad. Just imagine Frame concedes that the answer to the Professor Emeritus what the believers would have made of debated question, "Do We Need God to be Evolution and Ecology DBS these statistics if the result would have Moral?," is no. (By also acknowledging University of California been the other way around! that theists are sometimes immoral, he Davis, Calif. concedes that God is insufficient, as well Marie P. Prins as unnecessary, for morality.) His argu- John M. Frame says "When people accept Oost—Souburg ment is devoted entirely to trying to con- moral principles without good reason, The Netherlands vince non-theists that the reasons that they they hold to them somewhat more loosely give for their morality are unsound (which than others who accept them upon a ratio- If, when we're young, we test the limits of could be construed as an effort to promote nal basis." (Frame's rational basis, by the and learn from experience what is right their immorality). In the same way his way, is God.) The presumption is that my and wrong, we have a solid foundation on opponents would argue (if the question convictions are not as strong as his which to base our adult life, our integra- had been raised) that the morality of the- because they are not based on his reasons. tion with society. If we rely on somebody ists is without reason, since there is no I find this specious and offensive. else's rules and absolute enforcement we proof of God's existence or of what prin- Frame does submit, inadvertently I deny our inquisitive nature, and we will ciples He supports. (Even theists may dif- think, one sound reason for his morality: it always be tempted to test that which we fer regarding the latter, as Paul Kurtz makes good sense to act morally if you haven't learned from experience. Frame points out in "The Common Moral believe that you will be severely punished Decencies Don't Depend on Faith," FI, for failure to do so. But where is the virtue (Continued on p. 60)

Summer 1996 3

The Unlimited Cosmos A Personal Odyssey

Alan Hale

When I heard the learn'd astronomer; the center of the universe, we've also studied the processes of When the proofs, the figures, were ranged in columns before me; nature; and, while we're a long way from understanding every- When I was shown the charts and the diagrams, to add, divide, and measure them; thing that goes on around us, we've learned that there is no need When I, sitting, heard the astronomer, where he lectured with to invoke forces as an explanation for the phenom- much applause in the lecture-room, ena we see. How soon, unaccountable, I became tired and sick; Although all the sciences have played a major role in this de- Till rising and gliding out, I wander'd off by myself, centralization, it is perhaps more any other that has In the mystical moist night-air, and from time to time, Look'd up in perfect silence at the stars. brought this "lesson in humility" down upon us. During the past two thousand years we've progressed from the idea that the —Walt Whitman, from Leaves of Grass (1865) Earth—as it was known at the time—was the center of all cre- ation, to the realization that the Earth is only one of a set of nine ith a Ph.D. in astronomy, I suppose I can be consid- planets, together with several smaller objects, orbiting a rather ered a "learn'd astronomer," and indeed I spend a lot Wof my time in front of a computer terminal, poring "The idea that we on the Earth hold some over "the charts and the diagrams, to add, divide, and measure them." But I am not one to forget what drew me to the field in type of privileged position within the uni- the first place; from my youngest days I have spent innumerable verse, or that one particular group of indi- hours looking up "in perfect silence at the stars," and I continue viduals on this planet holds a supernaturally to do so to this day. In my view, these two approaches to astron- omy—indeed, to all sciences—are complementary; while I will ordained privileged position over its other always enjoy the spectacle of a star-studded night for its own inhabitants, is recognized for the absurdity sake, it is the hours, years, and decades that I and other that it must be." have spent unraveling the secrets of the cosmos that give true meaning to that spectacle. It was natural, if perhaps slightly egotistical, for the earliest obscure star that is only one of several hundred billion similar human beings to believe that the universe consisted of their own stars contained within the Milky Way galaxy, itself only one of immediate surroundings, and that the various happenings in several hundred billion other galaxies scattered throughout the nature occurred at the whims of various supernatural entities; universe. With this view, the idea that we on the Earth hold some elaborate belief systems were constructed for the purpose of try- type of privileged position within the universe, or that one par- ing to convince these entities to produce one series of actions in ticular group of individuals on this planet holds a supernaturally lieu of others. Each scientific discovery, beginning with the fact ordained privileged position over its other inhabitants, is recog- that another tribe of humans lived on the other side of the moun- nized for the absurdity that it must be. However much we may tains, has tended to remove this egocentrism from our collective not like it, our Earth, and we, its inhabitants, are trivially belief. As Carl Sagan so eloquently stated in his book Pale Blue insignificant compared to the universe as a whole, and thus our Dot (Random House, 1994), "modern science has been a voyage personal interactions, our collective morality and, by conse- into the unknown, with a lesson in humility waiting at every quence, our progress beyond where we are today, can only be stop." While we've been engaged in removing ourselves from derived from our own collective conscience. This view of the cosmos tells us that there is no universe-spanning entity that is Alan Hale is director of the Southwest Institute for Space going to take the trouble to visit this tiny remote dot in space and Research, an independent research and educational organization tell us how to live; we have to figure that out for ourselves. based in Cloudcroft, . He is the co-discoverer of Along these lines, then, I'd like to look at three recent astro- Comet Hale-Bopp, which should become a spectacular celestial nomical discoveries that can and should play a significant role in object during the the spring of 1997. how we view ourselves within the cosmos as a whole. The first two are major discoveries in their own right and only serve to

4 FREE INQUIRY increase the process of de-centralization that has been going on from each other) in some of other most basic characteristics. This for the past several centuries. The third, while understandably implies, in turn, that there isn't even anything unique about the important to me personally, cannot rank with the other two in overall gross structure of our solar system; it would seem, once terms of its overall importance; however, I believe it provides an again, that there is nothing special about our system, but that important vehicle for those of us who understand our place solar systems can come in a variety of shapes and sizes, and that within the cosmos to share this with our fellow human beings, ours embodies only one particular kind of example. and to introduce them to the wonders embodied by the "perfect As our science progresses and our techniques improve, it is silence" of the stars. reasonable to expect that at some point in the not-too-distant future we will find that, indeed, most of the stars around us have Other Solar Systems their own system of planets accompanying them. Although our experience with the recent discoveries suggests that this will not e've known of most of the planets within our own solar be true everywhere, it is certainly possible that around some of Wsystem for centuries, but all of of these objects accompany these stars we will find planets somewhat similar to our own and orbit around one specific star, our sun. But since the sun is Earth and, perhaps on these other "Earths" or perhaps even in only one of innumerable other stars throughout the universe, does it not stand to reason that many, if not most or even all, of those other stars also have planets orbiting around them? As "In the long run, if we can convince our fel- likely and reasonable as such a scenario might seem, until fairly low human beings that the sights we see in recently we did not possess the necessary to verify (or disprove) it. the heavens—even something as wondrous as All this, however, is starting to change, and we have now dis- Comet Hale-Bopp will hopefully turn out to covered that some of the other stars with which we share the cos- be—are purely natural phenomena, and that mos are indeed accompanied by planets of their own. The first other solar system was discovered in what could probably be there is no need to invoke any supernatural considered one of the most unlikeliest of places: around a pulsar, or mystical elements as an explanation, then the shattered remnant of what was once a star far more massive we will have taken a significant step toward than our sun. This discovery, made with the Arecibo radio tele- scope in Puerto Rico and announced by Alex Wolszczan in preparing our society to deal responsibly 1992—and verified with additional observations over the subse- with the technological and ethical issues with quent two years—tells us that planets can form under some of which it will be confronted during the the most extreme and hostile environments imaginable, and implies that planetary formation should be a rather common- twenty-first century." place occurrence in the more benign environments that accom- pany stars more like the sun. (Since Wolszczan's announcement, what we might consider a less likely environment, we will find potential planetary systems have been reported around one or some indications that life has sprouted elsewhere. One thing two other pulsars, although none of these reports has been con- seems almost certain: whatever we find will contain numerous firmed as of yet.) surprises, and each discovery will serve to show that we are even Finally, during the past few months we've seen reports that less unique than we ever thought we were. some of the more normal stars in our own neighborhood are indeed accompanied by planets. Last October came the report Galaxies and Galaxies Galore from Michel Mayor and Didier Queloz of the Geneva Observatory that the ordinary sunlike star 51 Pegasi is accompa- eeing is believing; while we've been saying for some time nied by a Jupiter-sized planet orbiting fairly close in. Just this 10 that there are about as many galaxies throughout the universe past January came the announcement by Geoff Marcy and Paul as there are stars within our galaxy, it's nice to have real obser- Butler (of San Francisco State University) that two more sunlike vational evidence to back this up. And now we have it; the so- stars-70 Virginis and 47 Ursae Majoris—also are accompanied called Hubble Deep Field (HDF), taken with the Hubble Space by planets that are not much larger than Jupiter. Since both these Telescope over a ten-day period in December 1995, shows teams of astronomers—along with several others—are examin- galaxies upon galaxies upon galaxies stretching as far out in the ing numerous other stars as part of their respective search pro- universe, and as far back in time, as we can imagine. The HDF grams, it is entirely possible that additional planets will be was exposed in a seemingly "blank" region of the sky slightly to reported by the time this article reaches its readers. the north of the Big Dipper's handle, and represents an area of These discoveries tell us several things. First, more or less as sky smaller than can be resolved with the unaided human eye. At we expected, other solar systems do appear to be relatively com- least 1,500 individual galaxies—many of which are far beyond mon throughout the universe, and thus there is nothing particu- the grasp of any Earthbound telescope—have been counted larly unique about our own system. At the same time, none of within this tiny slice of sky, and if we assume that this is repre- these other systems would be mistaken for a "carbon copy" of sentative of the universe as a whole—and we have every reason our system; all of them differ significantly from our system (and for believing so—then indeed the universe contains the unac-

Summer 1996 5 sky has often generated immense fear and trembling among many segments of Earthbound humanity, and on numerous occa- sions has been taken to be a sign of divine wrath and/or a portent of future catastrophic events. Even in our supposedly more enlightened society of the late twentieth century, such beliefs continue to take hold, and I have already seen several bizarre predictions as to what Hale-Bopp portends for our planet. Some of these border on the ridiculous—e.g., the comet is an alien mothership, or is at least under the control of aliens, and will strike the Earth unless we agree to be their slaves from now on— but I have also seen some more "serious" statements as to what Hale-Bopp's appearance might mean. In particular, I have seen or heard of several claims that the comet's appearance was fore- told in several prophecies—for example, within the writings of Nostradamus—and heralds some particular dire travails our planet will experience within the forthcoming few years. I am also aware that several Christian fundamentalists have pro- claimed that Comet Hale-Bopp may be one of the "signs of the end times" that are foretold within the biblical book of Revelation. The comet is none of this; it will be a temporary and—we hope—spectacular addition to our nighttime skies during the first few months of 1997, but that is all it will be. I believe, how- ever, that Comet Hale-Bopp presents an unprecedented opportu- nity for the scientists and the scientifically literate in our society to show one of the natural—not supernatural—wonders of the night sky with the rest of the public. I have reason to believe that countable billions of galaxies that we have been postulating all some segments of that public may in fact be ready for such a along. demonstration. For example, as I finish this article, the night sky I urge readers to examine the HDF image and to pick out one is aglow with the light of another comet, . This of those tiny dim smudges for a closer look. That tiny, unre- object, discovered by a Japanese amateur astronomer at the end markable patch of light is in actuality a galaxy, more or less the of January, is currently in the process of making a close approach same size as our own, containing up to several hundred billion to the Earth, and for the time being is putting on a spectacular individual stars. It is far enough away that the light we see on this shown in our northern sky. I'm somewhat gratified to see the image took several billion years to get here. When we consider public interest that is being directed toward this object, and the that this scene would be repeated almost ad infinitum throughout lack of mystical prognostications concerning it—although this the entire vault of the heavens, we begin to realize just how large may well be due to the short lead time we had. If we can capi- the universe really is, and how insignificant is our own little cor- talize on this interest, then the potential for an increased appre- ner of it. If there is any recent discovery in astronomy that serves ciation for science among the public could be realized. to give us our "lesson in humility," the Hubble Deep Field is it. In the long run, if we can convince our fellow human beings that the sights we see in the heavens—even something as won- Comet Hale-Bopp: Signs in the Night Sky drous as Comet Hale-Bopp will hopefully turn out to be—are purely natural phenomena, and that there is no need to invoke ne night last July, while taking a break from one of my rou- any supernatural or mystical elements as an explanation, then we Otine astronomical observational programs, I was fortunate will have taken a significant step toward preparing our society to enough to discover a new comet. While comet discoveries are deal responsibly with the technological and ethical issues with normally not too big of a deal—up to a dozen or more are dis- which it will be confronted during the twenty-first century. If, covered every year—this comet has turned out to be a most inter- through the appearance of objects such as Hyakutake esting and unusual object. Comet Hale-Bopp—named after and Hale-Bopp, we can bring our society closer to the true sig- myself and an amateur astronomer in Arizona, Thomas Bopp, nificance that is embodied within the first two discoveries I who discovered it at about the same time I did—appears to be talked about above, then we and future generations will stand to intrinsically one of the largest and brightest comets that has ever reap enormous benefits from a more enlightened and scientifi- been seen. When it makes its closest approach to the sun in April cally literate public. This is an ambitious goal, to be sure, but one 1997 it may well be one of the most spectacular comets that has I believe we can't afford not to strive toward. The time is ripe for appeared during this century, very possibly outshining even the such an effort, and I urge all freethinkers and rationalists who are brightest stars in our nighttime sky. reading this to work together with me toward bringing this to Throughout history, the appearance of a bright comet in the pass. •

6 FREE INQUIRY

New Age Physics: Has Science Found the Path to the Ultimate?

RIM= 'NNW Victor J. Stenger

Quantum Metaphysics across space, in apparent violation of Einstein's assertion that nothing can move faster than light. Furthermore, quantum any people have come to look to science to solve all mechanics is construed as requiring the action of human con- their problems. Worried about nuclear missiles? Let sciousness to bring physical events into existence. The popular Mscience build a shield. Fretting about running out of literature abounds with this theme as New Agers of every stripe, oil? Science will find us an endless source of energy, perhaps from psychics to astrologers to physicists and cosmologists, pro- cold nuclear fusion. Too little food? Science will grow more. Too claim the oneness of human mind and the fabric of the cosmos. many people on Earth? Science will launch them into space. Too The notion of a holistic universe, with everything instanta- much pollution? Science will find a way to clean it up. Sick? neously connected to everything else, occurs in a number of Science will heal you. Feeling depressed because you are going interpretations of quantum mechanics. In one class of interpreta- to die someday? Science will find a way for you to live forever, tions, still-undetected sub-quantum forces operate on particles to if not by medical means, then perhaps by confirming your deeply determine their microscopic motion.2 Theory and experiment felt belief that your selfhood is intimately connected to the very strongly assert that these forces, if they exist, necessarily must fabric of reality. act instantaneously over any distance. But neither theory nor How wonderful that science makes our lives so comfortable. experiment require that such sub-quantum forces exist. Their And how wonderful that science has finally confirmed our long- existence is pure speculation. held belief that human consciousness is the driving force behind In another class of interpretations, the quantum wave function the universe itself! does not "collapse" to its final form until someone makes a mea- Quantum mechanics is arguably the greatest scientific theory surement. In that case, human consciousness controls the course ever invented. It has provided us with many of the tools of mod- of events throughout all of space and time. In these interpreta- ern technology, while describing matter at its most fundamental tions, the universe is one and we are one with it.' level. Some believe that quantum mechanics has done even Undoubtedly, quantum mechanics has had difficulty in gain- more, demonstrating that an act of human consciousness at one ing a consensus on how it should be interpreted—or even that it point in space can instantaneously cause a material system to need be interpreted at all, so long as its mathematics gives change its behavior, indeed its very nature, at a distant point in answers that agree with experiment. A detailed discussion and space—even across the universe. And not just instantaneously. comparison of the various interpretations is beyond the scope of Human consciousness, it is said, can cause changes at other this article' Suffice it to say that many interpretations have been points in space even before the thoughts occur.' After all, proposed that lead to the same empirical results, and so are indis- thoughts are part of the unbroken wholeness of all existence. The tinguishable except by their ontological assumptions. Without mind exists throughout all space and time. It always existed, and experiments to adjudicate between rival claims, it becomes always will exist. somewhat a matter of taste which interpretation one prefers. In This is the profound implication that many believe to follow this situation, the only rational procedure is to apply Occam's from quantum phenomena. Experiments have been performed razor and reject those interpretations that are less economical that are misinterpreted as requiring instantaneous connections than the others, and to pragmatically adopt those remaining that are the most useful. Not all interpretations of quantum mechanics are equally eco- Victor J. Stenger is professor of physics and astronomy at the nomical, or equally useful. For example, those interpretations University of Hawaii and the author of Not By Design: The that claim that human consciousness determines the nature of Origin of the Universe (Prometheus Books, 1988) and Physics reality are not parsimonious since this bizarre notion is not and Psychics: The Search for a World Beyond the Senses required by a scrap of reliable data. Likewise, the interpretations (Prometheus Books, 1990). This article is based on his latest that invoke deterministic sub-quantum forces are grossly non- book: The Unconscious Quantum: Metaphysics in Modern economical, proposing as they do invisible holistic entities hav- Physics and Cosmology (Prometheus Books, 1995). ing superluminal connections for which no empirical evidence exists, and furthermore violate Einstein's relativity, which has

Summer 1996 7 late, all the thinking processes of human beings. He summarizes "Non-superluminal, `un-conscious' interpre- his position as follows: "Appropriate physical action of the brain evokes awareness, but this physical action cannot ever be prop- tations of quantum mechanics have been pro- erly simulated computationally."9 posed that are fully consistent with all obser- Penrose is careful to distance himself from the view that vations and established principles of physics, awareness is not amenable to scientific study and thus must be mystical or supernatural. He says: "I reject mysticism in its nega- including relativity. Unfortunately, these are tion of scientific criteria for the furtherance of knowledge." I usually ignored in the popular literature take this to mean that, if awareness is something that can be because they fail to support the mystical understood scientifically, then it might still be possible for it to be simulated. It just cannot be simulated computationally. Some delusions that people want confirmed. " kind of non-computational machine, made of matter and still operating in the purely physical domain, would have to be not been refuted after almost a century of precision tests. devised to simulate awareness. Non-superluminal, "un-conscious" interpretations of quan- If awareness is a physical phenomenon that is not com- tum mechanics have been proposed that are fully consistent with putable, a property that a computer (though not necessarily some all observations and established principles of physics, including other physical system) can never simulate, then some change in relativity.5 Unfortunately, these are usually ignored in the popu- our physical worldview is required to encompass a new, non- lar literature because they fail to support the mystical delusions computable physics. That is, some different kind of physics is that people want confirmed. Still, these non-mystical interpreta- poking its head through the thoughts in our own heads, a physics tions exist, and by their existence they refute all claims that unlike other physics in that its mechanisms do not follow tradi- quantum consciousness or holistic connections are demanded by tional computational lines. But it is still physics. quantum phenomena. Penrose believes that the key to the new physics lies in quan- The apparent paradoxes of quantum mechanics in fact disap- tum gravity, which somehow disentangles spatially separated, pear, once we recognize that elementary processes do not distin- coherent quantum states. However, he does not indicate why this guish between past and future or cause and effect. Experiments mechanism is necessarily non-computational, and only specu- that seem to require superluminal connections when viewed in lates on what it can possibly have to do with human thinking. I our familiar time direction are perfectly subluminal when the personally find it incomprehensible that quantum gravity, which arrow of time is reversed .8 only comes into play at distances of the order of 10-33 centime- While this violates our common intuitions, those intuitions ters, can have a profound role on the comparatively huge scale of are based on our experiences in a world of many particles where biological processes. I also find it rather anthropocentric to think phenomena that are fundamentally statistical nevertheless that the next great revolution in physics will occur in the explo- behave very predictably. The arrows of time and causality are not ration of phenomena within the human body. No previous scien- elementary. Rather, they are heuristic principles we have tific revolution happened this way. In fact, science developed as invented to conveniently describe the macroscopic world of our a direct consequence of the Copernican discovery that humanity experiences. In our lives, time flows one way, for all practical does not reside at the center of the universe. purposes. While it is technically possible for the atoms in your Penrose insists that the evidence for the new non-computa- body to assume a more youthful configuration, the chances are tional physics is to be found in human consciousness, even if far greater that you will age with the rest of us. By consensus, we consciousness is not its source. Of course, the thesis that the define the arrow of time to be the direction in which we all are brain is not simply a computer is one that the average person will observed to age. At the quantum scale, however, no such con- grasp with open arms. Few can imagine, or want to imagine, how sensus can be formed as particles interact without regard for an a computer can ever have "feelings" and "spiritual experiences." arrow of time.' Few believe, or want to believe, that computers ever can be capa- The quantum world only appears paradoxical when we force ble of "understanding." macroscopic principles upon it that do not apply at that level. The primary focus for Penrose's discussion of non-com- And once we rid quantum mechanics of its claimed paradoxes, putability is Gödel's theorem, which says that unprovable truths we eliminate it as a basis for mystical fantasies. can exist within any formal mathematical system at least as com- plicated as arithmetic." Gödel's theorem, Penrose says, demon- Penrose Platonism strates that "the mental procedures whereby mathematicians arrive at their judgments of truth are not simply rooted in the pro- evertheless, mystical physics refuses to die. In a pair of cedures of some specific formal system."" That is, mathemati- recent books, Oxford mathematician Roger Penrose has cians are able to develop true propositions by means other than argued forcefully, and controversially, that the human mind pos- the strict logic of mathematical procedures. sesses physical capabilities that enable it to reach into a realm of Penrose argues: "Once it is shown that certain types of math- reality that lies beyond time and space, to a Platonic world of ematical understanding must elude computational description, timeless mathematical truth .8 Penrose bases this claim on the then it is established that we can do something non-computa- assertion that a material computer can never duplicate, or simu- tional with our minds."" And, if we are to assume that the phe-

8 FREE INQUIRY nomenon of mind is still part of the physical world, then we are I will not settle it here. For my purposes, however, the following forced to relate mathematics to that world. conclusion can be drawn: Even if the human brain is not a com- Penrose adds: "There is something absolute and `God-given' puter, this does not imply that the "mind," which is the name we about mathematical truth." He admits he is very much a give to what the brain does, has a mystical or metaphysical com- Platonist: "In my own mind, the absoluteness of mathematical ponent. The view that is promoted by Penrose is one in which the truth and the Platonic existence of mathematical concepts are brain still does "thinking" by means of some physical process essentially the same thing." In other words, mathematical truths that remains to be determined. Whether or not he is correct on are the reality beyond the appearances. This neo-Neo-Platonic the need for new physics, he sees no need to transcend physics— view has come to be called "Penrose mysticism," though the just move it to a new level. Still, no scientific observation author firmly insists that the non-computational remains demands such an interpretation at this time. amenable to scientific study. Is the Brain a Quantum Device? Mystical Matters and Minds s I have noted above, consciousness is not needed to explain n his book with the catchy title The Mind of God, physicist- Aquantum mechanics. We might also ask whether quantum Iauthor Paul Davies has used Penrose's ideas in discussing the mechanics is needed to explain consciousness. possible connection between mathematics and the traditional Many authors have speculated that quantum mechanics plays notion of mystical truths." Mystics have universally claimed a part in the functioning of the brain. Neuroscientist Sir John direct communication with deeper reality, variously called The Eccles has presented a dualistic model in which mind exists as One, The Good, God, the Cosmos, Being, and many other an entity separate from matter, initiating wave function collapse names. The mystical experience is supposed to open the mind to that releases neurotransmitters at neural junctions." Penrose and instantaneous flashes of insight about a realm beyond the senses. his collaborator Stuart Hameroff have more recently proposed Distinguished physicists such as Brian Josephson and the late the "orchestrated objective reduction" of quantum coherence in David Bohm have said they found mysticism useful in develop- the microtubules of the neurons of the brain." ing their scientific ideas, and many of the founders of modern Must quantum mechanics play a non-trivial role in brain physics have speculated about the mystical. processes? Physicist Henry P. Stapp thinks so: "Brain processes Ken Wilber has edited a collection of such musings. involve chemical processes, and hence must, in principle, be Included are essays by Heisenberg, Schrödinger, Einstein, de treated quantum mechanically." Following the logic of this Broglie, Jeans, Planck, Pauli, and Eddington. Wilber interprets argument, we cannot use Newtonian mechanics to calculate the the essays as showing that each author was in fact a mystic. trajectory of a rock tossed in the air, because the rock is made of However, he admits that, "These theorists are virtually unani- chemical elements. mous in declaring that modern physics offers no positive sup- Several authors have made order-of-magnitude calculations port whatsoever for mysticism or transcendentalism of any that they claim demonstrate a plausible role for quantum variety."" So even if these giants of physics were mystics, mechanics in synaptic signals." All such estimates essentially which is highly debatable, their mysticism was not derived come down to an application of the quantum uncertainty princi- from their physics. ple. A simple calculation shows that quantum uncertainties are So where do Penrose's ideas fit within the framework of mys- unlikely to be important. Basically, neurons, and their associated tical perspectives? Certainly, he attempts to be completely ratio- meatware are still "macroscopic" as far as quantum physics is nal in demonstrating that we cannot determine all that is true by concerned. (Not all objects that must be viewed with a micro- computational means alone. On the other hand, he asserts that scope must be described by quantum mechanics.) While macro- the human mind nonetheless can formulate these truths, and that scopic quantum devices such as superconductors exist, these are they have a Platonic reality to them. Is mathematics, despite characterized by temperatures much lower than those of the Penrose's disclaimer, really then a mystical path to truth? Is it human brain. The brain sits at body temperature, which results in not, consequently, more like revelation than science as it goes far more random particle motion than occurs in cryogenic beyond sensory data and their numerical manipulations? Is the macroscopic quantum systems, so quantum coherent effects in existence of the Ultimate "shining through," despite the com- the brain are very likely to be washed out. plete lack of any physical evidence or any compelling need to Penrose and Hameroff have proposed a new idea: The seat of introduce metaphysical elements into our most fundamental the- quantum effects in the brain lies in microtubules, hollow fibers ories of physics and cosmology? that form part of the cytoskeletons of most of the cells of animal Most experts remain unconvinced by Penrose's assertion that and human bodies (not just brain cells). They suggest these may the human mind cannot be simulated by a machine. Virtually be the cell's own "nervous system."" However, microtubules are every learned commentary on his books disagrees with most or much larger than the synaptic gap and so are certainly "macro- all of his conclusions.1ó I believe it is fair to say that Penrose has scopic" objects in the sense used above. Penrose suggests that not achieved a consensus for his claims in any of a number of microtubules act in a coherent way, but has no hard evidence to communities, from artificial intelligence to quantum computa- back up this notion. And why should the microtubules in neurons tion and neurobiology. alone show quantum effects, and not those of other cells, say, in Undoubtedly the issue will continue to be hotly debated, and those of the liver?

Spring 1996 9 The Force of Consciousness "Mystical physics sells books and makes a lot rr hose who promote mystical physics refuse to believe that the of money for their authors. People happily 1. "mind" does not play a central role in choosing between the alternative paths that can be taken as the brain moves between pay to hear what they want to hear, that they quasi-stable states. This belief is not based on any external objec- are indeed the center of existence.... The tive evidence. Rather, the claim is made that our inner subjective new quantum holism feeds our decisions of experiences of consciousness, wholeness, and self-awareness require something more—a controlling agent capable of dealing personal importance." with complex wholes. Stapp argues, very unconvincingly in my view, that such control is a logical impossibility "within a frame- hundred years ago, Copernicus provided strong evidence that we work in which everything is asserted to be nothing but an aggre- are not the center of the universe. As we have seen, the evidence gation of simple parts." He believes that quantum mechanics that quantum mechanics either requires the action of human con- provides him with the holistic, non-reductionist framework that sciousness, or even plays a role in mental processes, is non-exis- he needs 22 Of course, Stapp must ignore those quantum inter- tent. Certainly quantum mechanics is needed to understand the pretations that are non-holistic and fully reductionist, and atoms in the brain. But it is also needed to explain the atoms in a explain the data equally well. rock, and this implies nothing about rock consciousness. Physicist Nick Herbert proposes "a kind of `quantum ani- Perhaps quantum fluctuations cause random bit errors that the mism' in which mind permeates the world at every level" with brain is able to organize into new operations, but this role is nei- consciousness "a fundamental force that enters into necessary ther necessary nor compelling. The environment can produce the cooperation with matter to bring about the fine details of our needed fluctuations. The self-organizing capabilities of the everyday world."23 However, Herbert does not tell us what brain's nonlinear neural network, operating at the edge of chaos, makes humans different from rocks, which, after all, is the goal may be capable of doing all the work of selection of the best path of the discussion. among all possibilities, with no help from quantum mechanics. The quantum mystics persist in their belief that human con- In fact, the human brain and body probably evolved with the sciousness must act as the agent that brings about the specific dimensions they have in order to avoid quantum effects and choice among the alternate paths of a physical system. This is not their inherent uncertainties. The classical physics that operates accommodated in conventional, indeterministic quantum mechan- on the macroscopic scale is now well understood as the many ics, which only computes the probabilities for different paths. The particle limit of the quantum physics that occurs more funda- conscious force, in the view of Stapp, Herbert, and those of like mentally on all scales. The apparent deterministic quality of mind, acts to "actualize" the event, changing a possibility into a classical physics follows as a consequence of the large numbers happening. To physicist Euan Squires, consciousness interacts of particles on the macroscopic scale, where the probabilities of with the world in determining the choices between paths.24 For the quantum world become near-certainties. Evolution may Squires, the mind acts as the "selector" among alternative worlds, have selected classical physics as the domain of life because of the way a television viewer chooses which channel to watch? its highly predictable nature. Penrose also argues for "some kind of active role for con- It seems little more than primitive, wishful thinking to view sciousness, and indeed a powerful one, with a strong selective consciousness as some supernatural, or at least super-material, advantage"' to avoid blind randomness? However, he disagrees psychic force that provides basic control over the choices the with the mind-matter dualists in an important way. In the dualis- universe makes between allowed, alternative paths. Such a the- tic view, consciousness is some kind of extraphysical force that ory is verifiable. It should lead to phenomena such as extrasen- acts to cause events to happen, to collapse wave functions or sory perception and psychokinesis that violate the laws that con- actualize particular paths. In the dualistic view, mind controls the strain matter. But, psychic phenomena have failed to be verified universe. For Penrose, the universe still controls the mind and after 150 years of attempts involving thousands of independent thinking is still material. experiments. No other scientific hypothesis has continued to be Penrose, as I have noted, proposes that some new physics is advanced after failing to be confirmed for such a period of time. involved in consciousness—but it remains physics. After all this time, we can safely assume that psychic phenom- Nevertheless, in claiming that new physics can be found in the ena do not exist. operation of consciousness, Penrose joins Stapp, Herbert, Squires, and other authors in assigning a very special role in the The Me Decades universe to what may be in fact a simple accident of evolution— human consciousness.27 ver a decade ago, Fritjof Capra, Marilyn Ferguson, Gary Mystical physics sells books and makes a lot of money for their Zukov, and other New Age authors had predicted that the authors. People happily pay to hear what they want to hear, that 1980s would be a revolutionary time "because the whole struc- they are indeed the center of existence. However, the only honest ture of our society does not correspond with the world-view of position that can be taken by a scientist who expects to retain his emerging scientific thought."28 They blamed classical physics for or her integrity and credibility is to insist on overwhelming empir- all the ills of society and saw the new physics, especially quan- ical evidence before promoting such an extraordinary claim. Four tum mechanics, as a savior.

10 FREE INQUIRY In her 1990 book, The Quantum Self Danah Zohar asserts that cisms, I see only contrasts. Where they promote the new mythol- "Cartesian philosophy wrenched human beings from their famil- ogy as an antidote for self-absorption, I assert that they are man- iar social and religious context and thrust us headlong into .. . ufacturing a drug that induces it. And, while they blame rational our I-centered culture, a culture dominated by egocentricity."29 science for the ills of the world, I hold rational science as a source The new holistic physics was supposed to teach people to be less of genuine hope for reducing the severity of this latest addiction, selfish, to recognize that they are part of a greater whole and to if only we and our successors have the wisdom to use it properly. work cooperatively for the benefit of everyone. As the century draws to a close, however, I can perceive no Notes great holistic revolution actually having taken place in the decade past. The facts indicate the contrary. The 198Os have been 1.Stapp, Henry P. 1994. "Theoretical model of a purported empirical viola- tion of the predictions of quantum theory." Physical Review A. 50, pp. 18-22. characterized, in America anyway, as the "Me Decade." Far from 2. See, for example, D. Bohm, and B. J. Hiley, 1993. The Undivided recognizing that we are each an inseparable part of the whole, Universe: An Ontological Interpretation of Quantum Mechanics. London: and everyone pitching in to make the world a better place for its Routledge. 3. See, for example, Menas Kafatos and Robert Nadeau, 1990. The inhabitants, life in the 198Os was characterized by an unprece- Conscious Universe: Part and Whole in Modern Physical Theory. New York, dented level of individual self-absorption. And the 1990s so far Springer-Verlag. show no sign of a change in this focus on self, as every element 4. For these details, see my book The Unconscious Quantum: Metaphysics in Modern Physics and Cosmology. Prometheus Books, 1995. of our society is geared to provide maximal short-term self-grat- 5. See, for example, Ronald J. Omnés, 1994. The Interpretation of Quantum ification for its members, while those who fail to be gratified Mechanics. Princeton: Princeton University Press. view themselves as victims. 6. For aficionados, the EPR experiment is perfectly local in a time-reversed frame of reference. See Ref. 4, pp. 150-153. Now some will argue that the ever-increasing fixation with 7. There are some rare exceptions that do not bear on this discussion. self only reinforces the need for a holistic philosophy like that of 8. Penrose, Roger 1989. The Emperor's New Mind: Concerning Computers, Capra, Ferguson, and Zohar. They will say that the problem is Minds, and the Laws of Physics. Oxford: 0xford University Press. . 1994. Shadows of the Mind: A Search for the Missing Science of that holistic philosophy has not yet taken hold. Consciousness. Oxford: 0xford University Press. I disagree. In fact, no small portion of the blame for the cur- 9. Penrose 1994, p. 12. rent excessive self-absorption lies at the feet of the proponents of 10. Gödel, Kurt. 1931. Monatshefte far Mathematik und Physik 38, pp. 173-198. the new mysticism. Holistic philosophy is the perfect self-delu- 11. Penrose 1989, p. 110. sion for the spoiled brat of any age, all decked out in the latest 12. Penrose 1989, p. 51. fashion, who loves to talk about solving the problems of the 13. Penrose 1989, p. 112. 14. Davies Paul. 1992. The Mind of God: The Scientific Basis for a Rational world but has no intention of sweating a drop in achieving this World New York: Simon and Schuster, p. 226. Paul Davies was the 1995 recip- noble goal. ient of the Templeton Prize for Progress in Religion, worth over a million dollars. Reductionist classical physics did not make people egoists. 15. Wilber Ken (ed). 1984. Quantum Questions: Mystical Writings of the World's Greatest Physicists. Boulder, Colorado: Shambhala. People were egoists long before reductionist classical physics. In 16. Behavioral and Brain Sciences 1990, 13, pp. 643-705. At this writing, a fact, classical physics has nothing to say about humans except similar critique of Shadows is being assembled on the Internet by the journal that they are material objects like rocks and trees, made of noth- Psyche. 17. Popper, K. R., and J. C. Eccles. 1977. The Self and Its Brain. Berlin: ing more than the same atoms just more cleverly arranged by Springer. the impersonal forces of self-organization and evolution. This is Eccles, J. 1986. "Do Mental Events Cause Neural Events Analogously to the hardly a philosophical basis for narcissism. Probability Fields of Quantum Mechanics?" Proc. Royal Soc. London B227, pp. 411-428. The new quantum holism, on the other hand, feeds our delu- . 1990. "A Unitary Hypothesis of Mind-Brain Interaction in the sions of personal importance. It tells us that we are part of an Cerebral Cortex." Proc. Royal Soc. London B240, pp. 433-451. immortal cosmic mind with the power to perform miracles and, as 18. Hameroff, S. R. 1994. "Quantum coherence in microtubules: A neural basis for emergent consciousness?" Journal of Consciousness Studies 1(1): 91-118. Shirley MacLaine has said, to make our own reality. Who needs Hameroff, S. R. and R. Penrose. 1996. "0rchestrated reduction of quantum God when we, ourselves, are God? Thoughts of our participation coherence in brain micro-tubules: A model for consciousness." In Toward a in cosmic consciousness inflate our egos to the point where we can Science of Consciousness-Contributions from the 1994 Tucson Conference, S. R. Hameroff, A. Kaszniak, and A. C. Scott, eds. Mass.: MIT Press. ignore our short-comings and even forget our mortality. 19. Stapp, Henry P. 1993. Mind Matter, and Quantum Mechanics. New York: The modern versions of traditional feed on this Springer-Verlag, p. 42. desire. Where once Christian preachers shouted hellfire and 20. Herbert, Nick. 1993. Elemental Mind: Human Consciousness and the New Physics. New York: Dutton, p. 254. brimstone from the pulpit, their successors in the very same sects Squires, Evan, 1990. Conscious Mind in the Physical World. (New York: now present the soothing message that we are all perfect, worthy, Adam Hilger, p. 222). and destined for infinite happiness. The only sacrifice required is 21. Hameroff 1994, 1996; Penrose 1994, pp. 357-377. 22. Stapp 1993, p. 25. a regular check. Then Jesus will provide all. 23. Herbert 1993, p. 5. Mystical physics is a grossly misapplied version of ancient 24. Squires 1990, p. 229. Hindu and Buddhist philosophy, which were based on the notion 25. Squires 1990, p. 201. 26. Penrose 1989, p. 446. that only by the complete rejection of self can one find inner 27. See FREE INQUIRY 14(4), 1994 for a discussion of the latest scientific peace in this world of suffering and hopelessness. Capra and his ideas on consciousness. colleagues say they are putting a modern face on ancient Eastern 28. As quoted in Ferguson, Marilyn 1980. The Aquarian Conspiracy: Personal and Social Transformation in the 1980s. Los Angeles: Tarcher, p. 145. philosophy. I say they are covering a noble edifice with graffiti. 29. Zohar, Danah. 1990. The Quantum Self: Human Nature and Con- Where they see similarities between the new and the old mysti- sciousness Defined by the New Physics. New York: Morrow, p. 18.

Spring 1996 11

contempt for those who won't buy their particular religious package. 'We Need a Miracle!' Obviously what bothers the "worldly wise" is not that miracles exist, but that a AIMIMMIIMME e Supreme Court Justice questions those who don't believe in the ones that he Art Buchwald believes in. Secular Americans pray that their Supreme Court Justices will not upreme Court Justice Antonin Scalia wise people" questioning religious mira- make religious judgments against certain recently addressed a prayer breakfast cles, most secular people I know—espe- members of our society, even if it produces in Jackson, Mississippi. He told the audi- cially lawyers—believe in miracles. a standing ovation in Jackson, Mississippi. ence that they should defend their reli- Whenever a lawyer, or his client, goes When a Justice is hearing a case, no gious beliefs against the assaults of a sec- to the Supreme Court, each secretly prays secular person can feel comfortable with a ular society. He said that Christians must that he or she will get an impartial hear- member of the Court who is thinking, "If proclaim their belief in miracles and ing, if not from Justice Scalia, at least this lawyer doesn't believe in the `burning ignore the scorn of the "worldly wise." from Justice Clarence Thomas. bush,' he has a serious constitutional The thrust of Scalia's address, which The question of whether religious mir- problem." was well received, was that the sophisti- acles are more miraculous than secular So that I don't receive a great deal of cated world treats Christians as fools for ones is up for grabs. A worldly wise friend mail on this, I wish to state that I believe their faith and refuses to accept their of mine maintains that a miracle is a mir- in every miracle that everybody else beliefs seriously. acle is a miracle, and, if you believe in believes in—whether they be Christian, I don't think that this is true, and I one, it doesn't matter whose faith you are Jewish, Muslim, Hindu, or Buddhist. would like to respectfully submit a dissent pledged to. At the same time, my cousin Zero to the Justice's position. Those who believe in religious mira- doesn't believe in any. Zero has no cases While there could be a few "worldly cles are far more impassioned than those pending before the Supreme Court at the who don't. The secular society that Scalia moment. But when he does I hope that Art Buchwald is a columnist for the Los attacked does not have strong feelings Scalia treats him with as much fairness as Angeles Times Syndicate. This article is about what goes on in someone else's he would treat me. published with permission. church. Based on the Justice's speech in But many church members express Jackson—it would be a miracle. •

to be to me, this great fuss, this hulla- Paul Cadmus: Artist-Humanist baloo over 'The Fleet's In!' Censorship's both a boon and a curse to the artist, because it often makes him better known Warren Allen Smith than before—certainly true of me. I've always liked the story of the aul Cadmus is the egg-tempera man. admiral for having painted a group of Albigensians, besieged by the pope at PIf you have seen the televised docu- sailors on shore leave in the company of Beziers. His soldiers asked him: 'How do mentary about this world-famous realist some floozies in New York City's we know the heretics from the painter, you will recall his dramatic break- Riverside Park. The admiral said the Christians?' The pope said: 'Burn them ing of an egg while he mixes his materi- work, "The Fleet's In!," represented "a all. God will know his own.' als, using a Renaissance style of painting most disgraceful, sordid, disreputable, Cadmus has also been negatively criti- that requires paint to be applied in small, drunken brawl" and was "an insult to the cized for his male nudes, although others light strokes. The process allows for few enlisted men." The painting was removed have compared his work to that of mistakes, because once the stroke is made from the Corcoran Gallery by Henry Michelangelo. "I do love Michelangelo's it is difficult to change. Latrobe Roosevelt, Assistant Secretary of forms," Cadmus has stated. "His male Cadmus is also a mild but fiercely the Navy, who took it to his home and nudes are wonderful. Both he and independent man. In 1934, then an said, "It's out of sight and will remain out Carravaggio are great favorites of mine. unknown 29-year-old Greenwich Village of sight." And so it did for almost fifty In fact, Michelangelo's women often look artist, he was denounced by a U.S. Navy years, until 1981, when under threat of a like males with grapefruits attached." Are lawsuit the work was returned to the pub- you listening, Senator Helms? FREE. INQUIRY editorial associate Warren lic domain and was exhibited once again. In 1991 Modern Maturity, the journal Allen Smith lives in New York City. "I don't suppose I realized," Cadmus of the Association of American Asso- explained, "how important it was going ciation of Retired Persons (AARP), fea-

12 FREE INQUIRY tured an article on some recently restored from Jutland (Denmark) around 1710. My SMITH: How did you meet the novelist Italian frescoes. The magazine included a father's side may have been Dutch and, E. M. Forster? beautiful color reproduction of Adam and like Erasmus, Latinized the name. My CADMUS: Through correspondence, Eve. Several readers were quick to object mother, conceived in Spain, was born in originally. I admired his writings so much. to the "pornography" (Adam and Eve New York. Her father was Basque, her During the war I sent him packages of were both naked), its chauvinism (Eve mother Cuban. Maybe I was just a cad to food to London. He wrote back saying was not as beautifully painted as Adam), begin with, and the name was Latinized. that he'd seen my pictures reproduced in and said, call it art or whatever, we don't [Laughter.] some magazine and liked them. I began feel it's appropriate for our magazine. SMITH: Were you into religion as a writing to him and sending more pack- What they had not appreciated, appar- child? ages. When he came to America, I invited ently, was that the work in the Brancacci CADMUS: Well, I was a devout him to stay. You know, of course, that Chapel in the church of Santa Maria del Catholic until I was 17, then shed it all. Forster was a non-theist and a member of Carmine in Florence, Italy, was painted by SMITH: Your series of oil paintings, the Rationalist Press Association. In his Masaccio (1401-1428?), one of the fore- "Seven Deadly Sins," shows you have an journal he said he hoped that he would most figures of the Florentine Renais- understanding of what was held to be fatal have the courage never to see a priest at sance and an artist whose work is in the to spiritual progress. the time of his dying. And he didn't. tradition of Giotto and Michelangelo. CADMUS: I thought about that series [Listening in to the conversation was Also what was revealed, Cadmus noted for a long time. I wanted to do an impor- Jon Anderson, Cadmus's model for many recently from his home in Connecticut, is tant subject but thought I had done drawings and roommate for decades. Jon that for many Americans, "Genitalia, it enough pictures showing the foibles of shares Cadmus's favorable views about seems, equal pornography." human beings. I read Spenser and almost non-theistic secular humanism. He also Cadmus was so amused by the tempest anything I could read about the subject. realizes that, as the subject of so many of that followed that in 1991 at the age of 87 SMITH: Pride, Lust, Sloth, Gluttony, Paul's paintings, which will be displayed he was inspired to paint "Shame!" That Envy, Avarice, Anger. Have you a favorite for centuries to come, he was achieve work, wrote New York Times art critic sin, and do sinners go to Hell? immortality: secular immortality. Both are William Grimes, depicts "a stark-naked CADMUS: I do believe that that there is avid readers of FREE INQUIRY.] nuclear family, glowing with Wonder sin, and I have experienced jealousy. But Bread righteousness, and surrounded by envy has played a very little part in my life, five howling, spitting figures representing except for people with grand pianos who Bigotry, Intolerance, Censorship and don't play them themselves. I like the story Authority, Ignorance and Stupidity, and about the painter who was asked about his Prudery. Censorship and Authority is a work's symbolism and responded that he beefy figure, seen from behind, with black hadn't yet put the symbolism in. As for eyeglasses, rolls of fat on his neck, and a Hell, I wish there were such a place. There dozen hairs combed across a bald pate. should be an eternal Hell for people who `I'll admit,' said Cadmus, 'that Jesse think that people who do not believe as Helms was not far from my thoughts they do will be in Hell forever. when I painted that picture." SMITH: Did you have any other ambi- In his 91 years, Cadmus has completed tion than becoming an artist? over 120 paintings. His numerous CADMUS: I had hoped to be an accom- sketches and other works can be found in plished pianist. I like Bartok and The Drawings of Paul Cadmus (Rizzoli, Stravinsky and still play my prized pos- 1989) and in Lincoln Kirstein's Paul session, my Steinway grand over there. Cadmus (Pomegranate Artbooks, 1992). SMITH: When did you show an inter- Born in New York in 1904, Cadmus had est in art, and when did you start with the his first one-man show in New York in egg tempera work? 1937. His works are in all the major muse- CADMUS: I started drawing when I was ums, and he is one of the 250 members of two and a half. "Woman" was done during the prestigious American Academy of Arts my de Kooning period when I was four and Letters along with Jasper Johns, Jack and a half. [Laughter.] The teacher who Levine, Robert Motherwell, Wayne first made art interesting was William Thiebaud, Andrew Wyeth, and other dis- Stockweather, who taught at a New York tinguished artists of our time. City public school. After I dropped out of In a recent interview at his art-filled high school, I went into art school. In Connecticut home, Cadmus was asked 1931 or so, Jared Prince, with whom I about his name. shared a studio and apartment, showed me CADMUS: I think my ancestors sailed about egg tempera. Summer 1996 13 Nurse. As an added extra to her busy career, she became a mother and bore her In Honor of Bonnie Bullough first son, David, in 1954. Her B.S. degree in Nursing was earned in 1957 in Youngstown, Ohio, where Vern had a University appointment as an Gerald A. Larue Associate Professor at Youngstown University. Bonnie became a part-time Bonnie Bullough, a longtime friend of and their wedding is one for the books—it instructor in Nursing at the same institu- contributor to FREE INQUIRY died April involved the determination to avoid the tion. Here she bore their second son, 12 1996, in Northridge, California. The three-day waiting period required by the James, in 1956. In 1958, their son Steve, following tribute is adapted from remarks state of California by traveling by bus to who was at that time in Florence by Gerald A. Larue at a commemoration Reno. They were wed by an aged minis- Crittendon Center, became the first ceremony on April 21, 1996. ter, to whom they were introduced by a adopted member of the family. taxi driver who got a cut of the wedding When Vern got an appointment in onnie Bullough was born in Delta, fee. After a bus trip back to Santa Rosa, California in 1959, Bonnie became a part- BUtah, to a seventeen-year-old mother. arriving at 2 A.M., they walked a mile to time nurse at Northridge Hospital and a Her father left almost immediately and their tiny converted one-car garage apart- student at the University of California at Bonnie never met him or knew him. Her ment and collapsed out of fatigue. Talk Los Angeles. Can you imagine this first years were spent with her grand- about bravado! dynamic woman ever getting less than A's mother, and, although she had been in her graduate studies? But it did happen named Louise, "Bonnie" reflects the ost of us recognize Bonnie as an in 1961 when she was working on her name her Scottish great-grandfather used Moutstanding scholar. She wrote, co- master's degree in nursing at UCLA. She when he dandled her on his knees. When wrote with Vern, and edited more than was required to take an undergraduate she was three and one-half years old she thirty books. Presently, she has two books course in psychology, which she resented was horribly burned, and it was not until in press and another to be sent to press. because, as Vern puts, she knew the sub- the Crippled Children's Act was passed in She wrote and co-authored more than 160 ject backward and forward. This was the 1935 that she received the needed surgery week when Susan—the first and only girl to cope with her injuries. Between the "Bonnie's humanistic adopted into the expanding Bullough fam- ages of eight and twelve she spent every concerns led her to ily—came into their lives. Bonnie was up summer in the hospital. When she was all night before the examination, and she embrace a wide variety fourteen her mother disappeared, and she of friends without fell asleep during it, awakening when was officially adopted by her uncle, Clyde regard to race, there were just 10 minutes left to complete Uckerman, althought her mother's second religion, color, or it. She did a hurried job and received her husband expressed a willingness to take lifestyle. Her interests first and only C grade. In 1962, Bonnie her. Uckerman was only fourteen years were humanistic, earned her Master of Science degree in older than Bonnie and a master sergeant in humanitarian, Nursing followed by an M.A. in the U.S. Army fighting in the Pacific the- professional, and Sociology in 1965 and a Ph.D. in ater. She was cared for by her grand- inclusive." Sociology in 1968. And as if that was not mother, using the dependency allotment enough, she earned a Certificate as a of her bachelor adopted father to support Family Nurse Practitioner from UCLA her. It should not be assumed that Bonnie refereed articles plus more than fifty shortly afterward. was raised without love and affection— other articles and over twenty chapters in In 1966 she became a Fulbright lec- this was not so—but at a very early age a variety of books. She gave nearly 100 turer in Cairo, Egypt, and it was that year she was pushed into relying on herself. public lectures. while the family was in Jerusalem that Bonnie was fifteen years old when she Bonnie's college education began in David was killed. The story of their met Vern. They were both members of a Utah when she received a Diploma in efforts to have this twelve-year-old child student debate group. It is important to Nursing from the Salt Lake General buried in the American Cemetery in note that Vern did not come from an afflu- Hospital and the University of Utah in Jerusalem reeks of religious bigotry by ent family. They were, in Vern's words, a 1947. From 1947 to 1951 she served as a the fundamentalist Christian minister who working-class family. Vern joined the head nurse in the operating room. With was in charge of the burial ground. It is army in 1946, and on August 7, 1947, he Vern she moved to Chicago in 1951, enough to say that the Bulloughs perse- and Bonnie were married. The story of where he earned his Ph.D. in 1954. She vered and were successful in surmounting was, for a year, a nurse in the operating this man's stalling efforts. Gerald A. Larue is a senior editor at FREE room in the University of Chicago Clinics For the next year Bonnie was a part- INQUIRY. before she joined the City of Chicago Health Department as a Public Health (Continued on p. 59)

14 FREE INQUIRY Atheist/Humanist Dialogue. She and Vern traveled to Ghana to bring contraceptive Bonnie Bullough 1927-1996 information to women; they also went to Berlin, Beijing, Amsterdam, Toronto, and elsewhere, proclaiming the virtues of humanism. Paul Kurtz Bonnie Bullough was a Promethean figure, in the best sense of that term—she umanists do not believe in an after- sons should be treated with equal dignity was Prometheus unbound: Hlife; they hold that what endures of a and value, no matter what their gender, She challenged the Gods on high and person is the influence that, he or she has sexual orientation, race, ethnic origin, or the powers that be; had on the minds and hearts of those who class. She fought for sexual equality— She fought injustice; remain. Bonnie Bullough did not believe reproductive freedom, the right to abor- She was an inexhaustible reservoir of in the illusion of immortality. She thought tion and contraception, and equality of insight, always receptive to new ideas and that the best response to death is the reaf- opportunity for women. She also be- new research; firmation of life. lieved deeply in racial equality and She opposed hypocrisy and cant; She was a leader in several fields of indeed, she and Vern adopted two She could deflate any pompous profes- creative endeavor: sexology, where along African-American children and one sor or theologian; with Vern Bullough, her husband, she is Korean child, and raised them with love Her barbs could enliven any academic considered one of the leading contributors and devotion. assembly or congress; to scholarly research; nursing, where she Her global reputation as an ambas- She was a source of wisdom and wit. attempted to elevate the professional and sador for the humanist outlook is firmly Bonnie was a woman of great energy scientific credibility of the field; and established. Last year she traveled to and drive. A brilliant mind, a creative higher education, where she served with Greece to help establish the Delphi genius, a wonderful person to know. We distinction as a teacher and administrator. Academy, and seven years ago she went in the humanist movement cherish her Bonnie Bullough also made significant to Moscow to take part in the first memory and shall miss her. contributions to the humanist movement; and she exemplified throughout her life the humanist outlook and humanist val- ues. Indeed, Bonnie Bullough richly deserves an important place within the pantheon of humanist heroines and heroes. This honor is reserved for out- standing leaders of thought and 'action who have made extraordinary contribu- tions to the humanist outlook. Bonnie Bullough stands alongside other humanist heroines, such as Elizabeth Cady Stanton, Susan B. Anthony, Margaret Sanger, and Simone de Beauvoir, who were on the barricades battling for women's rights. Bonnie was an active member of the Council for Secular Humanism and a Humanist Laureate of the International Academy of Humanism. Born into a Mormon family and raised in conservative Utah, she broke with the church—which she found to be too authoritarian—and she proclaimed her own independence and freedom as an autonomous person. But at the same time, she attempted to develop an authentic humanist alternative and she eloquently espoused a set of humanist values. She cherished the right of self- determination, and believed that all per- Summer 1996 15 The Abortion Debate

WHEW Vern L. Bullough

istorically, abortion has been widely ened their position by emphasizing the emotional health of the would-be mother used as a method of eliminating dangers of abortion and the use of mid- demanded it. In fact, with the development births, although attempts were not always wives. It should be recognized that abor- of antibiotics and new abortion tech- effective and many were very harmful to tions in the past could be fatal, and it was niques, there was little medical justifica- the women involved. A significant pro- probably wise for the emerging gynecol- tion for opposing abortion. The result was portion of prescriptions and incantations ogists to avoid a potential trouble spot in a growing campaign both within and with- dealing with women that have survived their practice by refusing to perform out the health professional community to from the past are concerned with men- them. It was largely through their efforts legalize it, and this gained a new power strual regulation, a term that I interpret to that abortion was outlawed at the turn of base as women increasingly demanded the mean abortion. Methods to bring this the century in most states, not only for right to control their own bodies. about included various drugs such as physicians but for their potential rivals, Beginning in the the 1950s, barriers to ergot, which cause strong uterine contrac- the midwives. abortion began to fall in countries all over tions; strong purgatives; douching; and Restrictions and prohibitions, however, the world. Opposition to abortion was no even scraping the inside of the uterus did not eliminate abortions—it just made longer a medical issue, but it became (what is now called "curettage" since a them more difficult and dangerous to get. something it had never been before—a curette, a spoon-shaped instrument, is Even when the abortionist might be a moral issue. How could the Catholic used). The danger with this last procedure skilled physician or midwife (although church condemn something as murder in in the past was infection and even death. 1960 that it found acceptable a century Even if the woman did not die, the result- earlier? How could a procedure that was "Ultimately, it boils down to a mat- ing infection could bring about sterility. of little danger to the woman be denied to ter of individual choice, and it Both English (Common) law and her if she did not want to be pregnant? would seem in a world where so canon law recognized that inducing abor- Logic and rationality, however, have much of our lives are controlled tion before quickening, the first percepti- never had much weight in dealing with by others, we should at least leave ble movement of the fetus, was not an what quickly became an emotional issue. the decision of whether or not to offense. Abortions in the past were usu- Ultimately, it boils down to a matter of carry a pregnancy to term to the ally performed by a midwife or a knowl- individual choice, and it would seem in a woman (or, preferably, the edgeable woman; rarely was a male world where so much of our lives are con- couple) involved." involved. Most abortions went unreported trolled by others, we should at least leave and unrecorded, and probably most men the decision of whether or not to carry a knew little about what was going on. In most were not), they were cut off from pregnancy to term to the woman (or, the nineteenth century, however, abortion hospitals and other facilities that could aid preferably, the couple) involved. Even became much more publicized, while sci- them in the management of medical emer- among those who advocate or at least tol- entific research indicated that embryonic gencies, such as hemorrhaging or infec- erate abortion, there is disagreement, and development was continuous, with quick- tion. We know that the death toll of the articles in the FREE INQUIRY special ening being just one stage. women with botched abortions grew section that follow explore many of these It was not for any scientific reasons, rather rapidly as police enforcement different outlooks. Abortion becomes an however, that the Catholic church moved pushed the abortionist more and more to easier and easier procedure with each against abortion, but to make Catholic the fringe of society. passing year, at least in the initial stages of theology about the Virgin Mary more log- It was probably developments in medi- pregnancy. Many contraceptive pills can ical. It was also not science that led to the cine, particularly the discovery of antibi- be used effectively as abortifacients if growing opposition of physicians (at least otics which could control if not eliminate taken after intercourse. Other estrogen in America) to abortion, but the struggle infection, that led medical professionals to and progestrin combinations such as in between midwives and obstetricians. look on abortion differently. New surgical Orval can be easily prescribed, or the Professional obstetricians gained an techniques such as curettage had also estrogen Diethylstilbestrol, and RU 486, advantage over midwives through their developed, and physicians turned in as yet unreleased in United States. In control of anesthesia, and they strength- increasing numbers to performing what short, I would urge we face reality, and were called "therapeutic abortions." In recognize that abortion, or perhaps the Vern L. Bullough is a FREE INQUIRY some states, therapeutic abortions could be more neutral term, menstrual regulation, senior editor. performed if the physician decided the is here to stay. •

16 FREE INQUIRY his is a very appropriate time for me Tto write on "The Moral Case for The Moral Case Abortion." Many people in the pro-choice community believe that the battle for reproductive freedom has been won, that for Abortion abortion is now available, that women have gained control over their reproduc- tive capacities and have been liberated from the repressive rulings of patriarchal Henry Morgentaler governments. This is not completely true. There are still many countries in the world where women are subjected to the Henry Morgentaler was born on March 19, 1923, in Lodz, Poland. From dogmatic religious edicts of theocracies. 1940-1945 he was interned in the Lodz Ghetto and in the Auschwitz and There are still women willing to endanger Dauchau concentration camps. He received his medical education in their health, future fertility, and even their lives in order to terminate an unwanted Germany, Belgium, and pregnancy. The religious right and the Montreal, Canada. In 1968, anti-abortion movement is gaining ground moved by the tragedies of on this continent and abroad. Even here, women suffering injury and in the United States, where everyone death in unsafe, illegal hoped that Roe v. Wade would forever abortions, Morgentaler ensure a woman's right to choice, the vio- opened Canada's first lent factions of the anti-abortion move- abortion clinic, in ment are waging war on doctors, staff, and Montreal. In 1973, he was abortion clinics; and political lobby tried on a charge of illegal groups and presidential candidates vio- abortion and acquitted by a lently opposed to choice are within reach jury. The jury acquittal was of the Oval Office. There are even mem- reversed by the Court of bers of the pro-choice community who are questioning the morality of reproductive Appeal of Quebec. In 1975, freedom. These people believe that abor- this most unusual convic- tion must be available, but that it is inher- tion was upheld by the ently bad—a necessary evil. This attitude Supreme Court of Canada. is dangerous and destructive and under- Morgentaler served ten mines the enormous gains due to the months of an eighteen- availability of good abortion services. In month sentence when fact, the decision to have an abortion is Canada's House of Commons passed the "Morgentaler Amendment," mak- clearly an extremely moral choice; it is a ing it unconstitutional for the legislature to overturn a jury acquittal. In all, choice that liberates, empowers, and ben- Morgentaler was tried four times on charges of illegal abortion. In 1988, efits women and society. In this article, I the last attempted prosecution ended when the Supreme Court of Canada will examine all these issues from a humanist perspective, and reaffirm the declared Canada's abortion law unconstitutional. Canada has since morality of reproductive choice. remained without any federal law governing abortion. Morgentaler has The issue of the morality of abortion opened clinics across Canada, often in the face of strong provincial oppo- provides the best illustration of the pro- sition. In 1992 his Toronto clinic was firebombed. No perpetrator was ever found difference between humanist ethics captured. Early in 1996, Morgentaler made headlines across Canada and and traditional religious attitudes. The for- internationally when he issued an open letter to Pope John Paul II, implor- mer are based on concern for individual ing the pontiff to reconsider traditional Catholic doctrines about abortion, and collective well-being and are able to birth control, and women's roles in society. He is the author of Abortion incorporate all available modern data and and Contraception (1982). He is the founding president of the Humanist knowledge; whereas the latter are bound Association of Canada and has received awards from Planned Parenthood, by dogma and tradition to sexist, irrational the National Abortion Rights Action League (NARAL), the National prohibitions against abortion and women's Abortion Federation, the Council for Secular Humanism, and the rights and are completely and callously indifferent to the enormous, avoidable suf- International Humanist and Ethical Union. fering such attitudes are inflicting on indi- viduals and on the community.

Summer 1996 17 Most of the debate raging about abor- fetal life that He allows so much of it to go unique individuality, so that these children tion around the world has centered around to waste without intervening? Is it not grow up to be joyful, loving, caring, the question of morality. Is it ever moral possible to then conclude that God does responsible members of the community, or responsible for a woman to request and not mind or object to spontaneous abor- able to enter into meaningful relationships receive an abortion, or is abortion always tions? Why is it that the Catholic church with others. immoral, sinful, and criminal? has no ritual to mark the abortion of so Thus, reproductive freedom—access When you listen to the rhetoric of the much fetal life when it occurs sponta- to legal abortions, to contraception, and, anti-abortion faction, or read imprecise neously, yet becomes so vociferous and by extension, to sexual education—pro- terms about the unborn, you get the condemnatory when it is a conscious deci- tects women and couples and is probably impression that every abortion kills a sion by a woman or couple? the most important aspect of preventive child; consequently it cannot be condoned I believe that an early embryo may be medicine and psychiatry, as well as the under any circumstances, with the sole called a potential human being. But most promising preventative of crime and exception of when the life of the pregnant remember that every woman has the mental illness in our society. woman is endangered by the pregnancy, a potential to create twenty-five human Wherever abortion legislation has been condition that is now extremely rare. This beings in her lifetime. The idea that any liberalized, particularly in countries where position—that abortion is always wrong woman who becomes pregnant as a result abortion is available upon request, the and that there is a human being in the of non-procreative sexual intercourse effects on public health and on the well- womb from the moment of conception— must continue with her pregnancy does being of the community have been very is a religious idea mostly propagated by not take into consideration the fact that positive. The drastic reduction of illegal, the doctrine of the Roman Catholic there is a tremendous discrepancy incompetent abortions with their disas- church and espoused by many fundamen- between the enormous potential of human trous consequences has almost eliminated talist Protestant groups, though not by the fertility and the real-life ability of women one of the major hazards to the lives and majority of Catholics and Protestants. and couples to provide all that is neces- health of fertile women. There has been a Let us briefly examine this idea. At the sary to bring up children properly. The steady decline in the complications and moment of conception the sperm and the morality of any act cannot be divorced mortality associated with medical abor- ovum unite, creating one cell. To proclaim from the foreseeable consequences of that tions, a decline in mortality due to child- that this one cell is already a full human act. Should a girl of twelve or a woman of birth, a drop in newborn and infant mortal- being and should be treated as such is so forty-five, or any woman for that matter, ity, an overall decline in premature births, patently absurd that it is almost difficult to be forced to continue a pregnancy or be and a drop in the number of births of refute. It is as if someone claimed that one saddled with bringing up a child for eigh- unwanted children. It is of utmost interest brick is already a house and should be teen years without any regard for the con- to examine the consequences and effects treated with the same respect a full house sequences, without any regard for the of the liberalization of the abortion laws. deserves. Even if you have a hundred expressed will or desire of that woman, or Where abortion has become legalized bricks, or two hundred bricks, it is not yet of the couple? and available and where there is sufficient a house. For it to be a house it needs walls, Haven't we learned anything by medical manpower to provide quality plumbing, electricity, and a functional observing events in countries where abor- medical services in this area, the conse- organization. The same is true for a devel- tion is illegal, where women are forced to quences have all been beneficial not only oping embryo. In order for it to be a human abort fetuses themselves or by the hands to individuals but also to society in gen- being it needs an internal organization, of quacks, where many die and more are eral. It countries where there is a high level organs, and especially a human brain to be injured for life or lose their fertility? What of education and where abortions by qual- considered fully human. This entity is the about the children often abandoned to ified medical doctors are available without result of sexual intercourse, where procre- institutions where they have no father or delay, self-induced or illegal abortions by ation is often not the goal, and whether it is mother, where they suffer so much emo- incompetent people who do not have med- called a zygote, blastocyst, embryo, or tional deprivation and trauma that many ical knowledge eventually disappear, with fetus, it does not have all the attributes of a become psychotic, neurotic, or so full of tremendous benefit to the health of human being and thus cannot properly be hate and violence that they become juve- women. Also, the mortality connected to considered one. nile delinquents and criminals who kill, medical legal abortions decreases to an rape, and maim? When a person is treated amazing degree. In Czechoslovakia in f abortion is always viewed as "inten- badly in his or her childhood, that inner 1978, for instance, the mortality rate was tional murder," why isn't miscarriage violence manifests itself when he or she is two per 100,000 cases; in the United viewed in similar terms? After all, almost grown up. States it was one death per 200,000 abor- half of all embryos are spontaneously The pro-choice philosophy maintains tions, which is extremely low and com- shed in what is called "miscarriage" or that the availability of good medical abor- pares favorably with the mortality rate for "spontaneous abortion." If spontaneous tions protects the health and fertility of most surgical procedures. abortions are an "act of God," to use the women and allows children to be born Another medical benefit is that the common religious expression, is it not into homes where they can receive love, mortality of women in childbirth also strange that God has so little concern for care, affection, and respect for their decreases in countries where abortion is 18 FREE INQUIRY

legal and the medical manpower exists to from having been abused or cruelly medicine, preventive psychiatry, and pre- provide quality services. This is because treated as children. Why is that? Because vention of violent crime. the high-risk patients like adolescents, many women who a generation ago were I predicted a decline in crime and older women, and women with diseases obliged to carry any pregnancy to term mental illness twenty-five years ago often choose not to continue a high risk now have had the opportunity to choose when I started my campaign to make pregnancy; consequently, the women who medical abortion when they were not abortion in Canada legal and safe. I took go through childbirth are healthier and ready to assume the burden and obliga- a long time for this prediction to come better able to withstand the stresses of tions of motherhood. true. I expect that conditions will get bet- childbirth; thus, the infant mortality and Crimes of violence are very often per- ter as more and more children are born neonatal mortality has decreased consis- petrated by persons who unconsciously into families that want and deserve them tently in all countries where abortion has want revenge for the wrongs they suffered with joy and anticipation. become available. as children. This need to satisfy an inner It is safe to assume that there has been But probably the biggest benefit of urge for vengeance results in violence a similar decrease in mental and emo- legalized abortion and the one with the against children, women, members of tional illness due to the fact that fewer greatest impact is that the number of minority groups, or anyone who becomes unwanted children are being born. unwanted children is decreasing. Children a target of hate by the perpetrator. Consequently fewer children suffer the who are abused, brutalized, or neglected Children who have been deprived of love emotional deprivation or abuse that is are more likely to become neurotic, psy- and good care, who have been neglected often associated with being unwanted and chotic, or criminal elements of society. or abused, suffer tremendous emotional undesired. It would be interesting to see They become individuals who do not care harm that may cause mental illness, diffi- appropriate studies to that effect, and I about themselves or others, who are prone culty in living, and an inner rage that postulate that they would show a dramatic to violence, who are filled with hatred for eventually erupts in violence when they decrease in the overall incidence of men- society and for other people; if the num- become adolescents and adults. tal illness. ber of such individuals decreases, the wel- Most of the serial killers were Medical abortions on request and good fare of society increases proportionately. neglected and abused children, deprived quality care in this area are a tremendous One of the most surprising and benefi- of love. Paul Bernardo and Clifford Olson advance not only toward individual cial changes going on in both the United would fit in that category. Both Hitler and health and the dignity of women, but also States and Canada has been the tremen- Stalin were cruelly beaten by their fathers toward a more loving, caring, and more dous decrease in crime, especially violent and carried so much hate in their hearts responsible society, a society where crime such as murder, rape and aggra- that when they attained power they caused cooperation rather than violence will pre- vated assault. This trend over the last four millions of people to die without remorse. vail. Indeed, it may be our only hope to years has been proven by impressive sta- It is accepted wisdom that prevention is survive as a human species and to pre- tistics collected by the Federal Bureau of better than a cure. To prevent the birth of serve intelligent life on this planet in Investigators and the police forces of the unwanted children by family planning, view of the enormous destructive power United States and Canada. The decrease birth control, and abortion is preventive that mankind has accumulated. in violent crime is about 8% every year over the last four years. That is quite an impressive trend. Statistics from the province of Quebec, just released April 4, 1996, show a decrease in criminal offenses of 15% every year over the last three years and a decrease of 8% for vio- lent crime. There has been a 30% decrease in crime in New York State, e.g. and many similar statistics in other areas are surprising and extraordinary in view of the prevailing economic uncertainties and disruptions of modern life. What is the explanation? Some demographers explain this by the fact that there are fewer young men around, and it is mostly young men who commit crimes. No doubt this is true, but what is even more important is that among these young men likely to commit offenses there are fewer who carry an inner rage and vengeance in their hearts

Summer 1996 19 rylhe right to legal abortion is a rela- that many elements of our society are cause. The struggle for reproductive free- 1. new achievement, only about recalcitrant and are obstructing this dom, including the right to safe, medical twenty-five years old in most countries. It progress. They act out of blind obedience abortion, could be classified as one of is part of the growing movement of to dogma, tradition, and past conditions those great ideas whose time has come. women toward emancipation, toward and are hankering for the times when Enormous progress has been made in achieving equal status with men, toward women were oppressed and considered many countries, including the United being recognized as full, responsible, only useful for procreation, housework, States and Canada. But in many other equal members of society. We are living in and the care of children. countries, legal abortion is still not avail- an era where women, especially in the The real problems in the world—star- able. With the beneficial effects of Western world, are being recognized as vation, misery, poverty, and the potential women's access to abortion and reproduc- equal, where the enormous human poten- for global violence and destruction—call tive freedom so obvious to so many peo- tial of womankind is finally being for- concerted action on the part of gov- ple, why is there still so much violent acknowledged and accepted as a valuable ernments, institutions, and society at large opposition to it? I believe it is due to the reservoir of talent. However, women can- to effectively control overpopulation. It is fact that people who are bound to tradi- not achieve their full potential unless they imperative to control human fertility and tional religious attitudes resent the newly have freedom to control their bodies, to to only have children who can be well acquired freedom of women and want to control their reproductive capacity. Unless taken care of, receiving not only food, turn the clock back. they have access to safe abortions to cor- shelter, and education, but also the emo- Taboos and practices regarding human rect the vagaries of biological accidents, reproduction and sexuality were written they cannot pursue careers, they cannot be into religious teachings hundreds of years equal to men, they cannot avail themselves "Women across the world have to ago, which were then written into the laws of the various opportunities theoretically be granted the rights and dignity of the country. Laws on abortion were open to all members of our species. The they deserve as full members of the introduced long before science enlight- emancipation of women is not possible human community. This would ened us with the facts concerning embry- without reproductive freedom. naturally include the right to safe ological development. For instance, in the The full acceptance of women might medical abortions on request in an Catholic church it was thought that, at the have the enormous consequence of human- atmosphere of acceptance of moment of conception, a fully formed izing our species, possibly eliminating war specifically female needs and in the person, termed a homunculus, lived in the and conflict, and adding a new dimension spirit of the full equality of women mother's womb, and had only to develop to the adventure of mankind. Civilization and men in a more human and to a certain size to be expelled from it. has had many periods of advance and humane society.' That belief was held in the distant past, regression, but overall it has seen an almost but the effect of the imagery still remains, steady progression toward the recognition tional sustenance that comes from a lov- resulting in the Catholic belief that abor- of minorities as being human and their ing home and parents who can provide tion is the murder of a live human being. acceptance into the overall community. It love, affection, and care. Historically, and even up to this day, has happened with people of different In order to achieve this, women across men hold the authority in all the major nationalities and races. It has happened the world have to be granted the rights religions of the world. In most countries with prisoners of war, who could be treated and dignity they deserve as full members men are also heads of state and lawmak- mercilessly. It has happened quite recently, of the human community. This would nat- ers. In science and medicine, men tradi- actually, with children, who were in many urally include the right to safe medical tionally hold the reigns of authority and societies considered the property of parents abortions on request in an atmosphere of power, only recently allowing women and could be treated with brutality and acceptance of specifically female needs entry into these fields. Is it any wonder senseless neglect. It is only a few genera- and in the spirit of the full equality of then, that laws and attitudes regarding tions ago that we recognized how impor- women and men in a more human and abortion took so long the change? But tant it is for society to treat children with humane society. now these attitudes are changing, and respect, care, love, and affection, so that Somebody has said that it is impossible women around the world are gradually they become caring, loving, affectionate, to stop the success of an idea whose time acquiring more power and more control of responsible adults. has come. But good ideas come and go. their reproductive capacities. Unfor- Finally, many countries now recognize Occasionally they are submerged for long tunately, organized religions, propelled by the rights of women to belong fully to the periods of time due to ignorance, tradi- traditional dogma and fundamentalist human species, and have given them free- tion, resistance to change, and the vested rhetoric, are fueling the fires of the anti- dom from reproductive bondage and interests of those frightened by change. choice movement with lying, inflamma- allowed them to control their fertility and Occasionally, new and good ideas will tory propaganda and violent rhetoric lead- their own bodies. This is a revolutionary gain slow and grudging acceptance. More ing to riots and murder. The anti-choice advance of great potential significance to often, they will be accepted only after a supporters realize they have lost the bat- the human species. We are in the middle period of struggle and sacrifice by those tle, that public opinion has not been of this revolution, and it is not surprising who are convinced of the justice of their swayed by their diatribes and dogmatic 20 FREE INQUIRY opposition. Consequently, they are angry with a grudge against society? Have all lent abortion services to women in spite of and increasingly engaging in terrorist tac- these people forgotten that an unwanted _ all the threats because we are committed tics. Their recourse to violence, both in pregnancy was the biggest health hazard to protection of women's health and to the the United States and Canada, resulting in to young fertile women and could result in liberation of women, to the empowerment the murder and wounding of doctors per- loss of fertility, long-term illness, injury, of women and couples and to a better forming abortions and the increasing vio- and death? society with freedom for all. I wish to lence directed at abortion providers, is a Let us keep in mind the positive salute all those health professionals who, sign of moral bankruptcy, but unfortu- accomplishments of reproductive freedom in spite of intimidation and threats of nately it places the lives of all physicians that I mentioned earlier. An abortion need death, are continuing every day to treat and medical staff who provide abortions not be a traumatic event; it often is a lib- women with competence, empathy, and in danger. erating experience for the woman, who is compassion. For those who believe that the so- able to make an important decision in her I wish to conclude on a personal note. called pro-life have occupied the high life, who exercises her right to choose Over the years many people have asked moral ground in the debate on abortion, I what is best for her. That is the meaning of me: "Why did you decide to expose your- say, "Rubbish." They have never been on freedom, of empowerment. self to so much stress and danger in a con- a high moral ground, they only pretend to A woman's choice to terminate a preg- troversial cause, and why do you persist in occupy this elevated position by cloaking nancy is both empowering and liberating. doing so?" The answer, after a great deal their oppressive beliefs under the lofty It empowers her because her choice of reflecting upon it, is the following: rhetoric of "the defense of innocent acknowledges that she understands her I am a survivor of the Nazi Holocaust, unborn life" or "the struggle against the options, her current situation, and her that orgy of cruelty and inhumanity of death dealing abortion industry" and sim- future expectations, and she is able to man to man. As such, I have personally ilar misleading and blatantly false propa- make a fully informed decision about what experienced suffering, oppression, and ganda. As well, the recourse by the anti- would most benefit her and act on it. It lib- justice inflicted by men beholden to an choice movement to violence and murder erates her because she can regain control inhuman, dogmatic, irrational ideology. in order to impose their so-called morality of her reproductive system and chart her To relieve suffering, to diminish oppres- on the whole of society certainly robs destiny without an unwanted child in tow. sion and injustice, is very important to them of any credibility. In view of this, it It liberates her to fully care for her existing me. Reproductive freedom and good is hard for me to understand the defeatist family, her career, her emotional and men- access to medical abortion means that attitude of some people in the pro-choice tal well-being, and her goals. women can give life to wanted babies at a community in the United States and their time when they can provide love, care, attempt to justify abortion as a necessary t is our job as abortion providers to and nurturing. Well-loved children grow evil for which we should all apologize. Irespect the choices of women and to into adults who do not build concentration When a feminist with impressive cre- provide abortion services with compe- camps, do not rape, and do not murder. dentials and many books to her credit tence, compassion, and empathy. I wish to They are likely to enjoy life, to love and such as Naomi Wolf talks of abortion as a suggest that under such conditions women care for each other and the larger society. "sin or frivolous," starts feeling guilty do not necessarily view their abortion as By fighting for reproductive freedom, I about it, and wants everyone who is negative, but, on the contrary, and in spite am contributing to a more caring and lov- engaged in providing abortions to repent of regrets at having to make such a choice, ing society based on the ideals of peace, for their sins, there is something definitely see it as a positive and enriching experi- justice and freedom, and devoted to the wrong. Were she alone I could believe it is ence where their choices are respected full realization of human potential. a personal idiosyncrasy. However, there and they are treated with the dignity they Having known myself the depth of human are others in the pro-choice community deserve in such a difficult situation. depravity and cruelty, I wish to do what- who attempt to justify themselves and Doctors and clinic workers have been ever I can to replace hate with love, cru- their actions with an attitude that says, in a stressful situation for many years, elty with kindness, and irrationality with "Yes, we need abortions to help some subject to threats, insults, and moral con- reason. women, but we deplore the fact that we demnation. Over the last four years the This is why I so passionately dedicated have to do them, our hearts are not really threats have escalated from verbal abuse to the cause I defend and why I will con- in it, and it would be nice if we did not to murder. Yet most of us have not given tinue to promote it as long as I have a have to do it." up. Most of us continue to provide excel- valid contribution to offer. • What is going on here? Have all these people forgotten that women used to die Coming in the next issue of FREE INQUIRY! in our countries from self-induced or quack abortions, that unwanted children Martin Gardner on the Incredible Flimflams of were given away to institutions where they suffered enormous trauma that took Margaret Rowen, Part 2; Secularism in India; the joy of life away from them and made and Is Humanism a Religion? them into anxious, depressed, individuals

Summer 1996 21 Books On Choice. •

WHY I AM AN ABORTION DOCTOR by Suzanne T. Poppema, M.D. with Mike Henderson As the abortion issue rages on, does anyone really know what goes on inside an abortion clinic—and, why would a doctor want to specialize in providing such a service? In this candid account, Dr. Suzanne Poppema shares intimate details about her life and work, as well as poignant stories from women who have come to her clinic for abortions. As a woman and a doctor, Poppema is able to show us the reality of abortion and the violent forces that threaten a woman's right to choose. This is a must read for anyone who has ever felt strongly about either side of the abortion question. .. an affecting, outspoken autobiographical memoir and a veritable manual for women considering abortion..." —Publishers Weekly ISBN 1-57392-045-2 • Hardcover $25.95 • 290 Pages

A PRIVATE MATTER THE ETHICS OF ABORTION CONTRACEPTION Lawrence Lader PRO-LIFE VS. PRO-CHOICE Vern L. Bullough and Bonnie Bullough This intense look at the edited by Robert M. Baird and Stuart E. Rosenbaum PR I VATE struggle to secure RU 486 Detailed information on the many birth control options MATTER: rights for women spotlights Both sides of the abortion debate are abortion rights and argues examined in these 19 essays and available. Analyzes the Pill, that the abortion pill could excerpts from Roe v. Wade; Webster v. condoms, RU 486, cervical caps, RU 486 markedly reduce the number Reproductive Health Services; and abstention, and other of clinical abortions by truly Pennsylvania v. Casey. contraception choices. ABORTIO1\ making the termination of a .. one of the best popular CRISIS pregnancy a "private matter." . books such as the present volume have a place in the bookshelves of medical books for public libraries." "The exciting inside story of therapists, counselors and training —Library Journal current efforts to preserve [AWRENCE [ADER institutions..." ISBN 0-87975-589-X abortion rights. Lader describes —Sexual and Marital Therapy Paperback $18.95 • 177 Pages what is being done to finally bring RU 486 to this country and to end anti-abortion violence. ISBN 0-87975-805-8 Lader provides crucial information for every abortion rights Paper $17.95 • 272 Pages activist and indeed every woman." —Eleanor Smeal, President BACKROOMS Feminist Majority Foundation VOICES FROM THE ILLEGAL ABORTION ERA ISBN 1-57392-012-6 Ellen Messer and Kathryn E. May Hardcover $24.95 • 254 Pages • Photo Insert Conveys the stark choices women with unwanted pregnancies faced before abortion was legalized. ... powerful ... stories of desperation and courage." —NY Times Book Review ISBN 0-87975-876-7 UPCOMING IN FALL 1996 Paperback $17.95 • 234 Pages "I'M PREGNANT, NOW WHAT DO I DO?" TO ORDER CALL Robert W. Buckingham, Dr.T H. Mary P. Derby, R.N., M.S., M.P.H. Toll Free (800) 421-0351 (24 Hours) Paperback $12.95 • 150 Pages FAX (716) 691-0137

Prometheus Books • 59 John Glenn Drive • Amherst, NY 14228-2197 firmly against abortifacents used widely by ignorant or rebellious Christians. We're hoping to develop a brochure to Secret Files Menace Doctors communicate every strongly those two points—from science and from Scripture that life begins at conception. There are many conservative churches Skipp Porteous that still argue intellectually about this. We may be killing as many children in our own churches through using birth called it a "hit list." Some of the abor- arlier this year, in preparation for the control methods that kill tiny little tionists were even tracked down on time when it believes abortion rights human beings. There is a spiritual wall E their vacations and told that they were may be outlawed, the American Coalition there that, until it is overcome, we may put on a hit list. So, what we could never be able to overcome abortion out of Life Activists (ACLA) launched its so- probably never accomplish with our there, when it's going on wholesale called Nuremberg Files Project. "The goal exposure campaign, the government within the church. did for us very effectively! of the project," according to David Crane, 2. Prayer. Through networking with the group's national director, "will be to individuals and churches to enlist thou- gather all available information on abor- Crane also mentioned Planned sands to pray. [People will work for the tionists and their accomplices for the day Parenthood's $1 billion lawsuit against goals for which they pray.] when they may be formally charged and the ACLA and other anti-abortion groups 3. Litigation. We will help the ones and leaders. "It's humorous, and what's physically and emotionally injured tried at Nuremberg-type trials for their through abortion by supplying compre- crimes. The information in these files will exciting about it is that it's a good sign hensive legal help to sue the abortionist be specifically that kind of evidence that we must be doing something right if for malpractice. admissible in a court of law." He added, Planned Parenthood is willing to spend 4. Get behind candidates that sup- "The Project will set up several secret this kind of energy and considers us a port the prolife position. threat. We take that as a green light to 5. Street activism at abortion facili- archives which will be safe from seizure ties. Expose the abortionist through by those who would allow criminal child- keep doing what we're doing. It will take innovative and aggressive free speech killers to go free." a couple of years before a trial ever takes activities. "We don't want to make the mistakes place, if at all." 6. Reward the diligence and success that allowed so many Nazis to escape jus- Crane also outlined the ACLA's so- of activist groups working with the called Statements of Truth. He said our ACLA with ACLA guidelines by offer- tice after World War II," said Paul ing rewards of $500 for persuading an deParrie, one of the assistants involved in "Statements of Truth is our contract with abortionist to stop murdering the the project. "We intend to have extensive the American abortion industry." He listed unborn. And offering rewards of $1,000 files on each of them which will permit the five points. to end the killing by closing any abor- prosecutors to easily identify the criminal tion facility. This gives them some cash 1. Undeniable truths concerning abor- to work on the next abortionist, or abor- perpetrators and bring the appropriate tion facility. judgement against them." tion and equality of life. Crane has outlined the "ACLA Plan to 2. Equal protection under the law. 3. Abortion is murder. Includes End Abortion." The ACLA has two pri- abortive birth control methods widely At an ACLA conference in January, the mary focuses. The first is "to identify and used by Christians all across our nation. "White Rose Banquet" honored "prison- expose" to the general public and their 4. Crime and punishment. The Bible ers of Christ," who were confined to neighbors' doctors who performed abor- requires capital punishment for murder. prison for their anti-abortion criminal tions. The second is to help local groups The civil magistrates should bear the sword against all persons intentionally activities. One of the speakers, Michael close abortion clinics. In that regard, the involved in the murder of unborn chil- Bray, wrote the book A Time to Kill, in ACLA publishes posters offering local dren. defense of assassinating doctors who per- activists and groups cash rewards for their 5. Repentance and judgement. God's form abortions. anti-abortion activities. For every doctor forgiveness through Jesus Christ extends It is believed that John Salvi III may they convince to stop providing abortions, to all who will repent. Those who won't repent for their involvement in the mur- have been swayed by Bray's book before a $500 reward is presented by ACLA. If a der of unborn children through abortion he shot and killed two clinic employees clinic is closed, the reward is $1,000. are under God's condemnation and will and wounded five others last year in Last year the ACLA published a poster suffer eternal punishment. Massachusetts. Bray came to the defense called "The Deadly Dozen." According to of Salvi, whose attorney claimed was Crane, "Our plan of action," Crane said, "has insane. "I don't think Salvi is any less men- not been done before on several points." tally balanced than Ted Kennedy," Bray It exposed 12 abortionists nationwide. Again, he listed them: said. "His actions are easily justified under The media and the federal government the legal and ethical doctrine of justifiable 1. Remove the beam from our own homicide. He ought to be acquitted." eyes. We will bring the irrefutable truth Skipp Porteous's columns appear regu- of life at conception to the church and Fortunately, Salvi was sentenced to life larly in FREE INQUIRY. encourage Christian leaders to stand in prison without the possibility of parole..

Summer 1996 23 dreams; it is physiologically incapable of experiencing pain, pleasure, or prefer- Abortion Is the Issue ences. If abortion is merely the removal of something without those capacities from a woman's body, there is no problem. It's from Hell the prospect of a fetus's burning in hell that is the problem. It's easy to see why the opponents of abortion rights want to avoid discussing Foster Digby these religious questions publicly. They would have to go to legislative hearings 66 A bortion is the issue from hell—it and explain their understanding of what ever goes away," said a "Both sides in the abortion debate are and prove that such things exist. Louisiana legislator on a radio news show have shied away from the relevant They would have to explain whether the recently. The reason why abortion has per- religious questions, conspiring soul enters the picture at the moment a sisted as a political and legal controversy together to cloud the issue with sperm barely touches the ovum, or when it is that both sides have avoided talking sloganeering about `choice' and starts to release enzymes that alter the publicly about the real basis for the anti- `murder,' and this conspiracy of wall of the ovum, or when it starts to choice movement, and instead shield it evasion has been sanctioned by become embedded, or after it is fully with slogans about "choice" and "murder." the national news media." received by the ovum, or when mitosis As someone who was raised one, I am starts, or just when, and then offer evi- familiar with the religious ideology that give a particular interpretation. dence to support their theory. supports anti-choice zealotry among fun- Although many commentators have Then the fundamentalists would have damentalists (and, to some extent, acknowledged—superficially, I would to demonstrate that if the development of Catholics). Of course, functionally, abor- say—the religious elements in the abortion the fetus ceases, the soul gets unhooked tion restrictions clearly contribute toward controversy, insufficient attention has been and transported to hell, understood as an maintaining the definition of women as paid to these specific, detailed religious actual place, the location of which would mothers, which facilitates their exclusion questions raised by abortion. The only way have to be specified. And there is bound to from roles that would give them political to get to the bedrock of the anti-choice be one legislator brazen enough to ask just and economic power; thus, laws against point of view is to ask the following ques- how non-physical things like souls get abortion are part of the fabric of women's tions: Do human beings have souls? What ignited, and how they manage to continue oppression. But even on the religious right, sort of thing is a soul, especially one that burning eternally. the oppression of women as ideology is no has survived the death of its formerly asso- Also, conceivably there will be a legis- longer acceptable. Nor is it needed when ciated body? How does a soul get hooked lator who is scientifically aware enough to religious ideology can do the same work— up with a body in the first place? When bring up the fact that over 30 percent of and more effectively, especially if a subter- does this ensoulment take place? fertilized eggs are aborted spontaneously ranean sympathy for crucial elements of And further: If a fetus has a soul, and and discharged with the menstrual fluid, that ideology deters abortion rights advo- the fetus ceases to live before it is bap- and who will then ask why abortion rights cates from critically examining it. tized, is its soul transported to some place, opponents don't advocate legislation Abortion is the issue from hell not just under the ground or somewhere, there to requiring women to have their menstrual because it is persistent, but for another be burned and otherwise tormented for- fluid inspected for fertile eggs, so that reason as well. Notice that virtually all ever? (For Catholics, there would need to funerals, absolution, etc., can be arranged abortion rights opponents are religious be related questions that are somewhat for the recently deceased zygotes. As a zealots. There may be atheists who are more complicated.) matter of fact, some abortion rights oppo- "opposed to abortion" in the sense of If these questions don't point to the real nents have proposed state laws that would being disinclined to get an abortion them- problem anti-choice people, especially require burial permits for aborted fetuses, selves, or in the sense of a general moral fundamentalists, have with abortion, then complete with the name of the fetus. If opposition to abortion, but atheists who just what could the problem be? There ensoulment takes place at contraception, oppose the legality of abortion are exceed- simply is no medical or physiological then shouldn't the same legal courtesy be ingly rare. Almost all the people who want basis for the sorts of concerns that could extended to the millions of these miscar- abortion outlawed are motivated by some give rise to their often fanatical intrusions ried zygotes that are presently being quite specific religious beliefs, which they into the lives of other people. During the flushed down toilets? If the souls and bod- early stages of pregnancy when virtually ies of aborted zygotes are of such great Foster Digby is professor of philosophy at all abortions are performed, the fetus does- religious, moral, and would-be legal con- New England College in New Hampshire. n't have the physical requisites for self- cern, shouldn't the much greater numbers His book Men Do Feminism is forthcom- hood or personhood; thus, it has no con- of souls of these miscarried zygotes be of ing from Routledge. sciousness, personality, desires, hopes, or even greater concern? Why aren't the

24 FREE INQUIRY

women who are throwing zygotes away in ness only when interlarded with words people, and are afraid that a little reflection tampons considered murderers? like "unborn children," "innocent babies," on these topics might lead to doubts about If I were an abortion-rights opponent, I and "murder" (with utter disregard for the some closely related, but vaguer, more sure wouldn't want to deal with all those conventional meanings of these words). comfortable, religious beliefs about questions in front of a legislative commit- Some anti-abortion activists use out- immortality, which they fear giving up tee, except maybe in Louisiana. And most right deception to make their case. They because they think such beliefs provide definitely I wouldn't want to be quizzed give false, but quite gruesome, descrip- solace in the face of inevitable death. on those topics by Diane Sawyer or Ted tions of mutilations they claim take place Thus, both sides in the abortion debate Koppel in front of a national audience. during abortions. In the famous "docu- have shied away from the relevant reli- mentary" Silent Scream, it is suggested gious questions, conspiring together to at's why the arguments offered that fetuses utterly devoid of a central ner- cloud the issue with sloganeering about 1 against abortion rights, in public at vous system nonetheless suffer during the "choice" and "murder," and this conspir- least, have been mostly secular and so abortion process. Also, the film's narrator acy of evasion has been sanctioned by the abstract as to be almost meaningless. For uses dolls that greatly exaggerate any national news media. example, abortion opponents argue that resemblance between a child and a fetus In saying that slogans about choice with each abortion we are deprived of a during the period when abortions ordinar- can be distracting, I don't mean to sug- unique genetic combination. I've never ily take place. gest that a woman's freedom to choose understood the purported force of this argu- It's easy to see why opponents of abor- whether to have an abortion is not an ment. We get along nicely without most of tion rights would use deception, misdirec- important dimension in the abortion the possible unique genetic combinations tion, specious arguments, and pseudo-sci- debate. How could the freedom of and indeed we're actually better off without ence to dance around the secular periphery women to control their own bodies not be many of them. Abortion opponents also of the issue, thereby avoiding discussion absolutely essential if they are to over- insist that any particular zygote or fetus of the specific religious concerns that lie come sexist oppression? And there can be could turn out to be A Great Person—a behind their efforts to control of women's no doubt that the cultural dynamic sup- Mother Teresa, for example. Well, in addi- reproductive lives. But why have the sup- porting restrictive abortion laws is part of tion to the patent falsity of this claim, poten- porters of reproductive rights, as well as the fabric of that oppression. That's why, tial does not equate with actuality: lots of journalists, also avoided confronting the I would claim, what's at stake in the abor- people have the potential to be president of specific religious topics that are at the tion controversy is whether the freedom the United States, but that doesn't mean heart of the abortion issue? of women is to be sacrificed at the secret they get to travel on Air Force One. My guess is that there are two reasons. altar of some irrational religious fears. • And then there's the most common First, there is a per- argument of all, embodied in the strident ceived danger of accusation that abortion is the killing of a seeming to be op- new human life. This untutored, mystical posed to religion, view of reproductive biology assumes despite the fact that there is some sort of instantaneous event, the particular views like a pistol shot at a race, that starts involved here are ?1fí6 15 THE ONLY human life. But the fact is the sperm, the such that even anti- 085TETRICAL egg, and the womb are all alive and very abortion politicians INSTRUMENT much human before the process of con- would be embar- VIE NEED! ception, which is just a continuation of rassed if they were life. Biologically, there simply is no required to defend isolable instant at which new life occurs; them in a public there is only the continual process of life, forum. (Imagine within which every identifiable phase is Robert Dole an- just as new as any other, and none is, swering questions strictly speaking, isolable from an ongoing about ensoulment process that has no fathomable beginning and hellfire in a or end. Just as our labels for time—sec- press conference.) onds, minutes, hours—don't represent dis- Second, many, crete temporal segments, the label "con- perhaps most, jour- ception" does not label a discrete event. nalists and abortion None of the purportedly secular argu- rights advocates are ments against abortion rights that I've themselves reli- heard even approach being logically and gious, albeit less scientifically cogent. Such attempts have dogmatically so attained occasional rhetorical effective- than the anti-choice

Summer 1996 25 COUNCIL at the FOR SECULAR HUMANISM

An Unprecedented Drive for a Humanistic Future With the completion of the Center for Inquiry in Amherst, New York, the Council for Secular Humanism has established an international head- quarters that befits its mission. The Center's libraries, its conference and seminar facilities, and its online and audio-visual capabilities poise the Council for geometric growth in the scope of its activities and its influence on public debate. The Center for Inquiry, Amherst, N.Y., world headquarters of the Council for Secular Humanism Planning and Funding the Future To continue the growth of secular humanism the Council must pioneer new methods of outreach. An intensive plan- ning process led to development of a comprehensive Ten-Year Plan for the Council's future. The Fund for the Future campaign is an unprecedented ten-year effort to add no less than $20 million to the Center for Inquiry endowments.* Endowment income will fund new and expanded projects such as:

Rapid Response For the Young Adult Education Too often media pander to religious influ- Secular humanists face Already a leading provider of adult edu- ence, misrepresent scientific findings or the challenge of rais- cation in secular humanism and free- malign non-believers. The Council plans ing children without thought, and the critical examination of to establish "rapid response teams," work- religion in a culture religious claims, the Center for Inquiry ing groups of experts who will monitor obsessed with faith. Institute has just launched a three-year media across the country and the world. Resource materials certificate program in humanist studies. When appropriate they will confer over for parents and learn- The inaugural session will be held at the Internet to develop accurate, responsi- ing materials for chil- ble rebuttals — press releases, letters to the dren of all ages are Amherst, New York, on August 6-10. editor, broadcasts, e-mail statements, etc. desperately needed. The Fund for the Another program makes available ac- — which can be disseminated on a timely Future will underwrite expanded develop- credited graduate-level certificates from basis. This project will require substantial ment of new materials, programs, and cur- the Oxford Centre for Inquiry: Critical investment in electronic communications ricula for humanistic moral education, Studies in Religion, Ethics, and Society, equipment and infrastructure. critical thinking skills, and much more. England.

*Combined endowment goal of the Council for Secular Humanism and he Committee for Scientific Investigation of Claims of the (CSICOP), both nonprofit tax-exempt educational organizations. THE FUTURE

Steve Allen The New Ten-Year Plan Honorary Chair The culmination of a long process of analysis and goal-setting, the Council for Secular Humanism ten-year plan identified four principal aims: • To promote secular humanist principles • To develop public support and participation • To develop The Center for Inquiry as an education and research center • To expand the Council's resources. To receive your complimentary copy of the Council for Secular Humanism's Ten-Year Plan, write PO Box 664, Amherst NY 14226. How Can I Help? Your participation in The Center for Inquiry Fund for the Future will help ensure that the Council for Secular Humanism will achieve these and other ambitious goals. Gifts of cash, appreciated securities, and other liquid assets are sought. A three-year pledge can make more substantial gifts surprisingly affordable. Bequests, trust funds, and other planned giving arrangements are also welcome. The Council can assist prospective donors in determin- ing the planned giving arrangement best suited to the donor's wishes, tax situation, and existing financial plans. All requests will be held in strictest confidence.

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We invite you to make your commitment to the Fund for the Future today. For more information, complete and mail the postpaid reply card.

Enhancing Library Regional Outreach Resources The Alliance of Secular Humanist Societies (ASHS) helps autonomous local groups The Center for Inquiry's libraries of exchange views and learn from each other. humanism and freethought and Yet humanists have long desired a more American philosophical naturalism will direct Council presence around the coun- preserve the world's humanist and philo- try. With the establishment of The Center sophical literature for scholars today and for Inquiry—West (Los Angeles); The tomorrow. Expanded funding is neces- Center for Inquiry—Midwest (Kansas City); sary to acquire additional volumes and and The Center for Inquiry—Critical expand library services. Electronic infor- Studies in Religion, Ethics and Society mation will make the (Oxford, England), giant steps have been Libraries' collections more accessible at taken in this direction. Additional regional Educational opportunities at the Center for Inquiry the cost of substantial investment in Centers are planned with expanded calen- Institute infrastructure. dars of activities. Center for Inquiry • P.O. Box 664 • Amherst, NY 14226-0664 • Tel. (716) 636-7571 • Fax (716) 636-1733 prenatal development. Without exception, they emphasize that human life is a con- What Do These Fetuses Want? tinuum—from the implantation of a fertil- ized egg in the uterine lining to birth to death. Setting up divisions of this process to justify abortion—as in Roe v. Wade—is Nat Hentoff artificial. It's a denial of biology. Whether in the fourth or fourteenth week, it is the read my fellow Village Voice columnist life of a developing human being that is IAdolph Reed, Jr., with interest and being killed. sometimes find him illuminating. But The American Medical News (June 20, when he writes with what W. H. Auden 1994)—a weekly publication of the used to call a "rehearsed response"— American Medical Association—has rather than independent research—he is reported an analysis of the beginnings of disappointingly ordinary. human life by Dr. C. Ward Kischer, a pro- In a recent Voice column, Professor fessor in the department of anatomy at the Reed—he is a tenured savant at North- University of Arizona College of western University—elegantly described Medicine. I commend it to Professor Reed: me as having a "fetus fetish." The profes- sor went on to declare unequivocally that Every point in time is part of a contin- "a fetus is not a human being, it's an uum. Therefore, every point in develop- ment derives its significance from the organism growing inside the body, albeit previous point. Scientific "spin doctors" an organism with the potential to become have invented and promoted such bogus a human being." biology as "pre-embryo" and "stages of Since he or she (even fetuses have gen- individuality," and have duped many ders) has not yet been admitted into our physicians who know little about human embryology. Many of them are protected circle, it's okay to kill him or her. now using this pseudo-science to justify I am familiar with the argument, being human embryo experimentation. The confronted with this rationale for abortion "Human life is a continuum—from Nuremberg trials settled this question when I speak on the subject at colleges— the implantation of a fertilized egg conclusively. including Princeton, Brown, the in the uterine lining to birth to Columbia University Law School, death. Setting up divisions of this The Nuremberg trials were concerned Harvard, and other campuses. process to justify abortion—as in solely with human beings, as I am. Invariably, I am invited to address Roe v. Wade—is artificial." In the February 18, 1990, Journal of these largely hostile audiences by a small, the American Medical Association, Dr. hardy group of pro-lifers who present me eager to dissect my heresy with a quote Joel Hylton, a physician in Thomasville, as an oddity for their side—somewhat like from the second edition of a standard North Carolina, who had people like the two-headed boy in the carnival. medical textbook, The Unborn Patient: Adolph Reed, Jr., in mind, wrote: They have spread the word beforehand Prenatal Diagnosis and Treatment, pub- that I am an atheist civil libertarian who lished by W. B. Saunders Company, a Who can say that the fetus is not alive and is not a separate genetic entity? Its writes for that pro-choice bastion, the division of Harcourt Brace, in 1991. The humanity ... also cannot be questioned Village Voice. They add that my writings editors—all medical school professors at scientifically. It is certainly of no other make clear that my views have far more in the University of California at San species. That it is dependent on another common with the teachings of Justices Francisco and experts in fetal treatment— makes it qualitatively no different from William Brennan and Thurgood Marshall are Michael Harrison, Mitchell Golbus, countless other humans outside the womb. [Emphasis added.] than with those of the Christian Coali- and Roy Filly. tion's Ralph Reed, whom I consider an God is nowhere mèntioned in the text- Dr. Hylton added: enemy of the Bill of Rights. book. The first chapter begins: "The con- So what the hell am I doing with a cept that the fetus is a patient, an individ- It strikes me that to argue that one may fetus fetish—particularly since Margot, ual whose maladies are a proper subject take an innocent life to preserve the my wife of many years, is unswervingly for medical treatment as well as scientific quality of life of another is cold and car- pro-choice? observation, is alarmingly modern. Only ries utilitarianism to an obscene I begin my talks to students and faculty extreme. Nowhere else in our society is now are we beginning to consider the this permitted or even thinkable— fetus seriously—medically, legally, and although abortion sets a frightening Nat Hentoff is a columnist for the Village ethically." prospect. Voice. This piece is published with per- In recent years I've interviewed a num- mission. ber of physicians engaged in research on In 1975, Margot Hentoff wrote a piece

28 FREE INQUIRY

on abortion in the Voice that created a In the Voice, Margot wrote: In the October 16, 1995, New Republic, great deal of comment, most of it savagely Naomi Wolf, also strongly prochoice, critical. Then, as now, she was for abor- Here we have one of the problems cre- wrote: ated by the liberal community's obfus- tion rights. Then, as now, she was an cation of language in refusing to speak Many pro-choice advocates developed a admirer of George Orwell and shunned plainly about what abortion is. language to assert that the fetus isn't a euphemisms. In any context, she does not They have held on to the illogical person, and this, over the years, has turn away from—in William Burrough's concept that the fetus is not a human developed into a lexicon of dehuman- phrase—"the naked lunch at the end of being, that no killing is involved, and ization... . that an abortion is merely an operative How can we charge that it is vile and the fork." To say the least, she is a chal- procedure on a woman who has the repulsive for pro-lifers to brandish vile lenge to live with and has made me more right to decide what she wants to do and repulsive images if the images are honest than I would have been otherwise. with her body and the products thereof. real? •

son. Similarly, the Todas in southern India The Abortion Issue and regard an individual to be human only at three months. They give the child no Selecting a Criterion of `Life' name before that and death during the first three months of life is of no consequence. These groups have a consensus about social development as a criterion and act Noel W. Smith accordingly. As to the psychological dimension, I n the ongoing debate over abortion and r suggest that the development of meanings Iwhat constitutes life, neither the pro- "Given that development is a of things is fundamental to becoming choice nor the pro-life advocates have complex multidimensional human. This can begin only at birth when directly addressed the various criteria that series of continua and that our the newborn for the first time begins to may be applied to determining a definition society has no consensus learn that colors exist, that objects have of "life." Yet what constitutes a person or about when humanness begins, such properties as hardness, softness, cold- human can be examined on at least three how can one assume that ness, and warmth, and that he or she can dimensions of development: the biologi- there is only one `true' answer or do things to objects or people and that they cal, the social, and the psychological. If we `correct' criterion?" can do things to him or her. Over time, use a psychological criterion or a social increasingly complex meanings are built criterion, we may arrive at quite different gill slits and looks much like any other up, regarding love, fear, beliefs, social points than if we use a biological criterion. species at a similar point of embryological obligations, etc. A psychological criterion Yet it is the biological criterion that is development. We could select the point of looks to meaningful life, and meaningful almost always assumed, and little recog- development at which the fetus can be life is not necessarily the same as biologi- nition is given to any alternatives. Anti- independently viable, that of not less than cal life.' However, psychological develop- abortionists often recount the biological about six months of gestation, or we could ment is closely interdependent with social development of a fetus and present pic- select full-term development or beyond. development as well as with advancing tures or models of a fetus as proof of its The only social consensus we have on a biological development that permits the personhood. But arguments involving criterion of biological development is that social and psychological development in biology are of value only to those who the beginning of personhood is not later turn to advance. Because those interac- adopt that criterion. To those who do not, than birth. tions that comprise psychological or social the arguments are irrelevant. Social development is equally one of a behaviors are severely limited until after Yet even a biological criterion is not a continuum but has no development prior birth, the fetus does not qualify as a person simple one, for it involves a continuum of to birth. George Herbert Mead, the emi- psychologically or socially. development rather than a single point. nent sociologist, maintained that an infant We could regard the single fertilized cell is not born human. By that he meant that hich of these dimensions and at as comprising a person, or we could select the socialization process begins only at Wwhat point on one of them shall we the point at which the fetus has a tail and birth and is gradually acquired through choose as the beginning of being human? interaction with other humans. The And who or what shall make the choice Noel W. Smith is professor of psychology Ashanti of West Africa name a newborn when we have no social consensus? A at the State University of New York at only after seven days, at which time he or politician? A judge? Leaders of a religion Plattsburgh. He is the author of Current she becomes a part of the social group. If such as Islam, Catholicism, Scientology, Systems of Psychology: Theory, Re- the child dies earlier, that is of no great or one of the Evangelicals? A physician? search, and Applications. importance; for he or she was a nonper- A panel of scientists? The butcher, the

Summer 1996 29 baker, the candlestick maker? own selection or criterion on others and decide how she wishes to apply it. And Those who consider no criterion other from that proceed to stipulate that a such a selection depends on the recogni- than biology are entitled to their personal woman's reproductive system should tion that more than a biological criterion choice. But given that development is a bring a fetus to full term? I suggest that exists. complex multidimensional series of con- the only person who should make that tinua and that our society has no consen- decision is the woman whose reproduc- Note sus about when humanness begins, how tive system is involved, preferably with can one assume that there is only one full information about the choices avail- 1. Meaningful is used here in the fundamental sense I have outlined for the acquisition of mean- "true" answer or "correct" criterion? And able and the implications of each. It is ings, not in the derived sense of someone who is said is anyone entitled to impose his or her she who mu. t select the criterion and to be living a life without meaning.

on society? And what about "the problem In Support of of overpopulation?" Why are such questions taken seri- the Right to Choose ously by people discussing rights? Because of a general assumption that the 11111 111. state is responsible for supporting and car- ing for us. If we can claim support from Joan Kennedy Taylor the state, there comes a time when the state can tell us what to do, or even if we e own our bodies, and we usually can exist. After all, he who pays the piper Wassume that a thinking, responsible calls the tune. But I am a libertarian, and I being has the right to decide what is done do not believe that having a child is or to that body. If you suppose, for the sake of should be a claim on the state. If it is not, argument, that when a woman is pregnant people will, over time, make realistic you have the unique circumstance of two choices. As countries industrialize, chil- living beings in the same body, still, one is dren are no longer an asset on the farm, thinking and choosing and one is not. The and people will have fewer of them— options you have are, do you still allow the unless they are subsidized. thinking being to decide, or is the matter My view of rights is negative (that is, decided by a third party (the state) pur- "rights" are those areas in which govern- porting to represent the nonthinking being ment may not interfere) not positive (ben- as well as the society at large? efits and services the government pro- This reasoning may seem clear when vides). To many of us, it is becoming clear one is speaking of the "right to abortion." that a fight for these individual rights But the right to choose implies an equal needs to be coupled with a libertarian right not to have an abortion. In terms of fight against extended government and its the reproductive right of the woman to tentacles of positive rights and their control her own body, forced abortion is "The right to choose implies an equal accompanying "responsibilities." the flip side of forbidding abortion. If one right not to have an abortion." The point in all issues of rights is that, says one's ideal is a society in which a as Justice Jackson said in the case of West woman has the right to control her own Virginia State Board of Education v. body, but whether or not she has children conference in Boston, I spoke approvingly Barnette, is contingent upon the larger aims of the of a National Abortion Rights and Action society, either in terms of population con- League (NARAL) resolution submitted in The very purpose of a Bill of Rights was to withdraw certain subjects from .. . trol or of religious belief—that's not a New Hampshire: "The state shall not com- political controversy, to place them right. You're saying she has the right only pel any woman to complete or to terminate beyond the reach of majorities and offi- if she goes along with the general consen- a pregnancy," because it linked both sides cials and to establish them as legal prin- sus. Some right! of the right to choice. I was then asked dis- ciples to be applied by the courts. One's On a panel at the 1990 FREE INQUIRY approving questions involving the right to right to life, liberty and property, to free speech, a free press, freedom of worship have a child, implying that it was condi- and assembly, and other fundamental Joan Kennedy Taylor is the author of tional, whereas the right to abortion was rights may not be submitted to vote; they Reclaiming the Mainstream: Individualist not. Wasn't present-day China right to depend on the outcome of no elections. Feminism Rediscovered (Prometheus limit births? Did a woman have an intrin- Books) and national coordinator of the sic right to have any number of children The right to choose is this kind of fun- Association of Libertarian Feminists. regardless of the effect that it might have damental right.

30 FREE INQUIRY ineligible to be chosen. Likewise, if abor- tion opponents succeed in convincing most Defend Abortion, Not Just Choice Americans that abortion is murder, "pro- choice" advocates will be unable to prevent abortion's exclusion from the range of options among which American women Thomas W. Flynn may legitimately choose. If licitness is the key issue, it follows efore the 1992 abortion rights march that the alternatives Taylor proposes— Bin Washington, D.C., Mary Travers of "To defend abortion rights we defending choice or defending abortion as Peter, Paul, and Mary introduced a protest must explicitly defend socially useful—are not exhaustive. In song by acknowledging from the stage abortion's licitness." fact, licitness is more fundamental than that "Nobody likes abortion." Bill Clinton either of them. The issues of personal reliably vetoes anti-abortion bills, but has large?" Recent battles over parental con- freedom Taylor raises, especially the free- said that he would like abortion to be sent laws and laws requiring a physician dom to carry a pregnancy to term, are "safe, legal, and rare." Writing in The New office visit twenty-four hours before an provocative. But they more properly Republic, Naomi Wolf described abortion abortion lend weight to this interpreta- belong to political science than to the as a repellent option. Access to it must be tion. But abortion opponents do not advo- question on which the abortion debate preserved, she argued, but American cate, say, parental notification for its own hinges: Is abortion murder? women need to come clean and admit that sake. It is simply an issue of convenience Some may find it paradoxical that after it's murder. With friends like these, who on the way to their real goal: ending abor- twenty-three years of legal abortion, this needs Pat Robertson? tion because they think it is immoral. question has not been resolved. Why? Over the last two decades, abortion- Is abortion immoral? To explore this we Teaching people that fetuses are not per- rights rhetoric has shifted from defending must rephrase Taylor's language: "[D]o sons, that they may morally be termi- abortion's moral licitness to a resolute, but you still allow the thinking being to decide, nated, and that values suggesting other- in important ways less demanding, or is this decision to be placed 'off limits' wise are false and outmoded is hard work. defense of "choice." Yet despite its promi- by a third party (say, a church) purporting The argument from choice wins at least nence in abortion-rights rhetoric, in my that the purposeful termination of human superficial acceptance from a majority of opinion choice is not the fundamental life is never licit—and hence, the possibil- Americans with far less effort. As a result, issue in the abortion debate. The core ity of anyone's making such a decision pro-choice activists have invested little in question is whether (or when) the pur- must be foreclosed?" Here is the heart of persuading Americans that abortion is poseful termination of human life is not only the abortion debate but also the licit. Maybe abortion opponents under- morally licit. * Abortion opponents who right-to-suicide, benificent euthanasia, and stand the issue better, for they have never chant "abortion is murder" are making a physician-assisted suicide controversies. let up on insisting that abortion is illicit. statement about licitness, not choice. Conservatives argue (often, though not In my view, to defend abortion rights If choice were the primary issue, we always, on religious grounds) that the pur- we must explicitly defend abortion's licit- could frame the core question as Joan poseful taking of human life is never licit. ness. We must confront and oppose obso- Kennedy Taylor posed it: "[D]o you still If we accept this contention, the debate is lete worldviews that portray life as a gift allow the thinking being to decide, or is over. Licitness trumps choice every time. we are obliged not to "squander." If we're the matter decided by a third party (the We don't defend someone's right to choose not concentrating our rhetorical energies state) purporting to represent the non- to burn down buildings or rob banks, there, we risk wasting time at a sideshow thinking being as well as the society at because we have previous grounds to cate- while our opponents burn down the big gorize such actions as evil. We brand them top. • *"Human life" refers to living organisms of species homo sapiens who may or may not also be human 4 persons—functionally capable of mentation, reflec- LETS LEAVE IHE4E DeCi4lON tion, and self-awareness. For example, fetuses and To THE 6PE lkuçr! individuals in persistent vegetative states possess human life but often are not considered persons, and hence may morally be terminated under appropriate circumstances. Determining what those circum- stances are is by no means a trivial exercise. But it is secondary, in the sense that we cannot meaning- fully debate when a human nonperson may be ter- minated until we have first established that under some set of circumstances a human nonperson may be terminated.

Thomas W. Flynn is a senior editor of FREE INQUIRY.

Summer 1996 31

Announcing the NEW INTENSIFIED CURRICULUM Join us at 1996 Summer Session 3 Courses to choose from INSTITUTE , CENTER FOR INQUIRY Amherst, N.Y. August 6-10

You are cordially invited to attend the Center for Inquiry Institute 1996 Summer Seminar: academically demanding courses and workshops for personal development and enrichment. You may choose to apply for matriculation and work toward a three-year "Certificate of Proficiency" in Humanist Studies or Science and the Paranormal. You may also take the courses without credit on a non-matriculated basis. SUMMER SESSION 1996 — CORE COURSE OFFERING: INTRODUCTION TO CRITICAL THINKING: This course examines the fundamentals of thinking critically as well as teaches the basics of informal and formal logic. The course studies the scientific method and explores techniques to improve one's ability to enhance one's reasoning powers. S1 or Hl. This interdisciplinary course is a core requirement for either the Humanist Studies or Science and the Paranormal certificate. Instructors: Paul Kurtz, editor, FREE INQUIRY; chairman, Committee for the Scientific Investigation of Claims of the Paranormal; professor emeritus of philosophy, State University of New York at Buffalo; author of The New Skepticism and other works. Tim Madigan, executive editor, FREE INQUIRY; chairman, Western New York Skeptics. Verle Muhrer, instructor in philosophy, Penn Valley Community College; executive director, Center for Inquiry—Midwest. ALSO OFFERED: Either of two workshops: HUMANIST CEREMONIES: Trains participants in how to perform such non-religious/secular ceremonies and rites of passage as weddings, funerals, memorials and baby-naming celebrations. WH13. 2 credits. Applicable toward the Humanist Studies certificate. Instructors: Roger Greeley, associate dean, Center for Inquiry Institute; Chairman, Robert Ingersoll Memorial Committee; Unitarian Minister. Matt Cherry, executive director, Council for Secular Humanism; formerly with the British Humanist Association and the International Humanist and Ethical Union. INVESTIGATIVE TACTICS AND TECHNIQUES: Applies the methods of sound investigation to the realm of the paranormal, focusing on rules of evidence, burden of proof and investigative strategies. WS11. 2 cred- its. Applicable toward the Science and the Paranormal certificate. Instructors: Robert A. Baker, professor emeritus of psychology, University of Kentucky; author of Hidden Memories. Joe Nickell, senior research fellow, CSICOP and Associate Dean, Center for Inquiry Institute; formerly of the University of Kentucky; author of Looking for a Miracle.

SCHEDULE TUESDAY, AUGUST 6 THURSDAY, AUGUST 8 SATURDAY, AUGUST 10 2:00 PM - 4:30 PM: Introduction to Critical 9:00 AM - NOON: Introduction to Critical Thinking 9:00 AM • NOON: Introduction to Critical Thinking NOON • 2:00 PM: Lunch Thinking 4:30 PM - 6:30 PM: Dinner Reception 2:00 PM - 4:30 PM: Workshops NOON • 2:00 PM: Lunch 6:30 PM • 9:30 PM: Workshops Free Evening: Optional Theater Party Will Be 2:00 PM - 4:30 PM: Workshops Arranged WEDNESDAY, AUGUST 7 SUNDAY, AUGUST 11 9:00 AM - NOON: Introduction to Critical FRIDAY, AUGUST 9 (Optional) Thinking 9:00 AM - NOON: Introduction to Critical Thinking MAGICAL MYSTERY BUS TOUR: Group NOON • 2:00 PM: Lunch NOON - 2:00 PM: Lunch Excursion 2:00 PM - 4:30 PM: Introduction to Critical 2:00 PM - 4:30 PM: Introduction to Critical Visit the famed spiritualist camp at Lily Dale Thinking Thinking (Casadaga, New York) and the Robert G. 4:30 PM - 6:30 PM: Dinner break (on your own) 4:30 PM - 6:30 PM: Dinner break (on your own) Ingersoll Birthplace Museum (Dresden, New 6:30 PM - 9:30 PM: Workshops 6:30 PM - 9:30 PM: Workshops York).

CENTER FOR INQUIRY Institute Upcoming Courses: Los Angeles, California / January 8-12, 1997 Either of two core courses plus a interdisciplinary workshop: Core Course: Introduction to Paranormal Phenomena (S2); with Barry Beyerstein, professor of psychology, Simon Fraser University. 3 credits. Applicable toward Science and the Paranormal certificate. Core Course: Scientific Examination of Religion (H2); with Vern Bullough, Dean, Center for Inquiry Institute; and Gerald Larue, professor emeritus of archaeology and biblical studies, University of Southern California. 3 credits. Applicable toward Humanist Studies certificate. Workshop: Examining Miraculous Claims (WS7/WH7); with Joe Nickell, author of Looking for a Miracle. 2 credits. Interdisciplinary workshop applicable toward either certificate. You may preregister for these courses by reserving space. Details will be mailed to you.

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Make checks payable to "Center for Inquiry Institute," PO Box 664, Buffalo, NY 14226 Accommodations: Blocks of rooms have been reserved at the Hampton Inn. Call 1-716-689-4414. Mention "Center for Inquiry Institute" to receive special rate of $59.00 single/$63.00 double (includes transportation from airport and continental breakfast). Rooms are also available at the Motel 6, 1-716-834-2231. Mention "Center for Inquiry Institute" for special rate of $38.99 single/$48.99 double. Dormitory rooms at the University of Buffalo are also available. Contact Tim Madigan for details, at 716-636-7571. high school education or less are slightly more likely than the average to agree with the above statement (93.9%), while peo- Religious Belief in America: ple with a graduate or professional degree are significantly less likely to agree A New Poll (80.2%). Similarly, people who classify themselves as religiously conservative are slightly more likely (94.8%) to agree than the average. Those people who classify Introduction themselves as religiously liberal are sig- nificantly less likely (77.0%) than average at is the state of a religious belief and disbelief in the United States? Are to agree. the Gallup and other polls accurate in their descriptions? These polls gen- Despite this apparent strong support erally show a fairly low incidence of unbelief in America and a rather strong across the board for this statement, strong commitment to religiosity. Many secular humanists, agnostics, and atheists have opposition came from a significant minor- doubted the official polls and question their accuracy. ity of those people who classify them- With this question in mind, FREE INQUIRY decided to commission an inde- selves as religiously liberal. 17.7% of pendent and specially designed survey. Professor Herbert Tonne, who made the these people either disagree somewhat or survey possible by a grant, comments on its findings. Professor Gerald Bergman strongly disagree with the above state- then gives the results of a study of scientists' beliefs, while Lisa Conyers and ment that there is a personal God who can answer prayer. Philip D. Harvey report on the relationship between religion and crime. 2. God is beyond human under- The poll was conducted by Goldhaber Research Associations (under the direc- standing. tion of Professor Gerald Goldhaber of the State University of New York at Approximately two out of every three Buffalo), using the best methods of scientific polling techniques. The results, people interviewed (64.2%) agree that summarized below, should be a surprise to readers of this magazine.-EDs. God is beyond human understanding. However, there seems to be a clear divi- sion among respondents. People who Religious Demographics concerning all Protestants is 3.39% and identify themselves as Catholic, Protes- in the U.S.A. the margin of error for all people sur- tant, or Jewish, if taken as a group, are veyed as a whole is only 2.53%. more likely to believe that God is beyond ore than nine people out of every The following breakdown will high- human understanding (66.6%) than every- ten (90.7%) state that they have a light the most significant results of each one else as a group (49.0%). religion. Of these people, a large majority question. 74.1% of people who described them- (83.8%) state their religion as either 1. First, there is a personal God who selves as very religious believed that God Catholic (28.6%) or Protestant (55.2%). can answer prayer. is beyond human understanding. This On issues where both of these groups Almost nine out of every ten people group is therefore more than 10% more have a strongly unified opinion, that opin- interviewed (88.6%) express agreement likely than the average (64.2%) to hold ion dominates the results. Conclusions with the statement, "There is a personal this belief. People at the other end of the formed from these results can be made God who can answer prayer." Conversely, religious spectrum, who consider them- with a high degree of accuracy. However, fewer than one person in every ten (8.2%) selves very non-religious, are much less far less accuracy is available concerning expresses disagreement. Only 3.0% of the likely (41.3%) to agree. people of other religions or people with population neither agrees nor disagrees or People who describe themselves as no religion because they represent a much states that they do not know. either very religious or very non-religious smaller group of people. People who identified themselves as are also more likely to disagree with this Care must be taken in drawing conclu- Protestant are significantly more likely statement (31.1% and 39.1%) than people sions from the smaller groups within the (96.4%) to agree that there is a God who who describe themselves as belonging sample population, such as "all Jewish can answer more prayer than people in all anywhere between these two extremes people," "all Muslims," or "all people other groups. Females were also signifi- (26.8%). who have no religion" because of the lim- cantly more likely (93.0%) to express Income is also a determining factor in its of statistical accuracy. For example, agreement than men (83.4%). how people respond to this statement. only 7.6% of all people surveyed reported Age, marital status, and race does not People in the two lowest income ranges, having no religion. Because of the small appear to have a statistically significant less than $15,000 per year and $15,000 to size of this group, any conclusions solely impact on the results. Education, on the less than $25,000 per year, are more likely concerning people who reported having other hand, does have some influence on to believe that God is beyond human no religion would have a margin of error the rate of agreement or disagreement but understanding (68.9% and 70.1%) than of 9.14%. In contrast, the margin or error only at the two extremes. People with a the average (64.2%). People in the income

34 FREE INQUIRY range of $35,000 to less than $50,000 per TABLE 1: Even today miracles are performed by the power of God. year are the least likely to agree (60.4%). These same groups also hold the expected positions at the other end of the scale. People whose income ranges from $15,000 to less than $25,000 per year are the least likely (22.6%) to disagree with so this statement than the average (28.7%) 70 and people whose income ranges from $35,000 to less than $50,000 per year are 60 the most likely to disagree (31.9%). 50

The part of the country in which 40 respondents live seems to have significant impact on their agreement rate for this 30 statement. People who live in the 20

Northeast (70.2%) are more likely to 10 agree than the average (64.2%). People living in the West, however, are less likely o to agree (57.3%). / 9e 3. God is an invention of the human mind. People who describe themselves as very religious are the least likely to agree with this statement (8.2%) and the most likely to disagree (89.0%). Conversely, least likely (9.5%) to agree. At the other respondents 65 years old or older. people who describe themselves as very end of the spectrum, people who describe Similarly, the disagreement rate ranges non-religious are the most likely to agree themselves as religiously liberal are the from 16.4% among respondents 65 years with this statement (80.4%) and the least least likely to disagree with this statement old or older. likely to disagree (13.1%). (65.0%). People who describe themselves 5. Even today miracles are per- Gender has a significant influence on as religiously conservative are the most formed by the power of God. how people respond to this statement. likely to disagree (87.8%). Protestants are most likely to believe Men are more likely to agree that God is Income has a less drastic but still rele- that this statement is true (93.2%) with an invention of the human mind (20.3%) vant influence. People earning less than Catholics very close behind (88.7%). than women (11.7%). Women are more $15,000 per year are the most likely to Everyone else is far less likely to agree likely to disagree with this statement agree with this statement (21.7%) and the with this statement. As a group, their (83.4%) than men (74.0%). least likely to disagree. People earning agreement rate is only 51.3%. People who list their occupation as between $50,000 and $75,000 per year are The more religious a person is the homemaker are the least likely (10.2%) to least likely to agree (12.1%) but people more likely he or she is to agree that even agree with this statement, while people earning $75,000 or more per year are the today miracles are performed by the who describe themselves as blue-collar most likely to disagree (86.8%). power of God. The agreement rate for this workers are the most likely to agree 4. An atheist is anyone who does not question ranges from 13.1% among very (22.5%). The same was also true in at the believe in the existence of a superior non-religious people to 95.6% among other extreme. Homemakers are the most being who created and rules the uni- very religious people. Similarly, the dis- likely to disagree (85.7%) while blue- verse. agreement rate ranges from 3.3% among collar workers are the least likely to dis- People who describe themselves as the very religious to 80.4% among the agree (68.3%). very religious are most likely to agree very non-religious. The only demographic variable that with this definition (88.0%). People who Education also correlates with the rate shows a more significant effect than rate themselves as any other degree of of agreement with this statement. People degree of religiousness (very religious to religiousness are less likely to agree with with a high school education or less are very non-religious) is whether a person this definition (78.3%). 91.3% likely to agree that even today mir- describes himself, or herself, as reli- There are general trends among acles are performed by the power of God. giously liberal, moderate, or conservative. respondents according to their ages. The This rate of agreement decreases as the People who describe themselves as reli- older the respondent the more likely the rate of education increases until it reaches giously liberal are most likely to agree respondent is to agree with this definition. 73.6% among people with graduate and (27.0%) that God is an invention of the The agreement rate ranges from 72.7% professional degrees. Similarly, people human mind. People who describe them- among respondents between the ages of with graduate and professional degrees selves as religiously conservative are the 18 to 24 years old to 87.0% among are 19.2% likely to disagree with this

Summer 1996 35 statement. The rate of disagreement believe in God but do now. Curiously, state a current belief in God (97.3%). decreases among people with .a lower 3.5% fewer people agreed that there is a They are also most likely to state they level of education until it reaches 6.1% God who can answer prayers (Question have always believed in God (89.9%). among people with a high school educa- #1) than stated a current belief in God. However, care must be taken in reviewing tion or less. Therefore, 3.5% of people who believe in this apparent correlation. We cannot People are split in reaction to this state- God, do not believe that God answers determine from these results whether ment according to their occupations, in prayers. always having believed in God influences much the same way they are split on the 6.0% of people interviewed state they one to be religiously conservative or vice statement "God is an invention of the do not believe in God. However, 8.2% of versa. It is also possible that these charac- human mind." Homemakers are by far the the people interviewed disagree with the teristics are the result of some third influ- most likely to agree (93.5%) while blue- statement that there is a personal God who ence and are therefore independent of collar workers are the least likely to agree can answer prayers (Question #1). each other. (79.9%). Homemakers are also the least Therefore, 2.2% of people who stated People who describe themselves as likely to disagree (4.2%) and blue-collar anything other than they "Do not believe religiously liberal are the least likely to workers are the most likely to disagree in God, and never have" believe that if state they have always believed in God (14.7%). God exists, God does not answer prayers. (75.9%) and the least likely to claim a cur- As might be expected, people who Of the 6.0% of people who disbelieve rent belief in God (82.4%). Again, the describe themselves as religiously conser- in God, 4.0% state they used to believe in same caution must be taken when inter- vative are far more likely to agree (94.3%) God while 2.0% state they have never preting this correlation. than people who describe themselves as believed in God. 1.6% of people inter- 7. Evolution is the best possible religiously liberal (70.1%). viewed state they are not sure of their pre- explanation of human existence. 6. Which best describes your beliefs vious or current beliefs in God. There is no majority opinion on this in God: I believe in God now and I Women are 10.2% more likely to have statement. 46.4% of all people inter- always have; I believe in God now, but always believed in God (90.7%) than men viewed disagree with the statement that previously I didn't; I don't believe in (80.5%), but only 6.3% more likely to "Evolution is the best possible explana- God now, but I used to; I don't believe currently believe in God (95.0% and tion of human existence." However, in God now, and I never have. 88.7%, respectively). Men are also 4.9% 39.0% of all people responding to this 92.1% of all people interviewed more likely to not currently believe in survey agree with this statement. express a current belief in God. 86.0% God (8.7%) than women (3.8%). Protestants are the least likely to agree claim to have always believed in God People who describe themselves as (29.5%) and the most likely to disagree while 6.1% claim they previously did not religiously conservative are most likely to (59.0%). Surprisingly, Catholics do not agree with Protestants on this issue. TABLE 2. Please tell me how much you agree or disagree with the following statements about man Catholics are more likely (45.1%) than the and evolution. First, evolution is the best possible explanation of human existence. Do you strongly agree, agree somewhat, neither agree nor disagree, disagree somewhat, or strongly disagree with average (39.0%) to agree with this state- that statement? ment. They are also less likely (42.3%) to disagree. The rate of agreement for this state- ment is only 19.3% among people who consider themselves very religious but climbs steadily to 82.6% among people 50 who consider themselves very non-reli- gious. Similarly, the rate of disagreement 40 is 70.7% among people who consider themselves very religious and drops 30 steadily to 8.7% among people who con- i sider themselves very non-religious. 20 Education seems to be a significant factor. 30.6% of people with a high school 10 education or less agree that evolution is the best possible explanation of human existence. This rate of agreement climbs ~pe steadily to a rate of 54.0% among people with a graduate or professional degree. S 1,@ P~b *6 Similarly, 35.2% of people with a gradu- ate or professional degree disagree with this statement. This rate of disagreement increases to 56.2% among people with a

36 FREE INQUIRY high school education or less. giousness. People who rate themselves as 9. God created the cosmos, but let it Occupation also seems to correlate. very non-religious are the least likely to run on its own. People who classify themselves as profes- agree (13.0%) with this statement. It is not Responses to this statement are in sional, technical, white collar, managerial, the case that those who rate themselves as some ways similar to the responses to the or student are all more likely than the very religious would be most likely to previous statement. Protestants are less average of 39.0% to agree. People who agree. This category belongs to the likely than the average of 39.6% to agree classify themselves as blue collar, home- respondents who rate themselves as only (36.2%) that "God created the cosmos, maker, retired, and disabled are less likely somewhat religious. They agree 57.3% of but let it run on its own," while Catholics than the average of 46.4% to agree. the time. The same correlation holds true are significantly more likely than average Religious attitudes strongly correspond in reverse. People who describe them- (50.5%) to agree. to the responses people gave to this state- selves as very non-religious are the most As with the previous statement, people ment. Agreement is 59.0% among people likely to disagree (71.7%), while people who described themselves as somewhat who consider themselves religiously lib- who describe themselves as somewhat religious are the most likely (50.3%) to eral and drops to 22.8% among people religious are the least likely to agree agree with this statement. People who who consider themselves religiously con- (27.4%). describe themselves as either very reli- servative. Similarly, the disagreement rate There is a general correlation between gious or very non-religious were almost is 27.0% among people who are reli- age and how people respond to this ques- equally the least likely to agree with this giously liberal and this rate climbs to tion. People in the age ranges of 18-24 statement (29.9% and 29.1%). 70.9% among people who are religiously years old and 25-34 years old are almost In the previous statement, the reli- conservative. equally likely to agree (50.0% and giously moderates were both the least Additionally, there is a correspondence 51.4%). This rate of agreement drops as likely to agree and most likely to disagree. between income and the responses people respondents get older to a low of 30.1% The results of this statement are only give to this statement. People who earn among people 65 years old and older. This slightly different. For instance, people less than $15,000 per year are only 27.3% linear correlation does not hold true who consider themselves religiously mod- likely to agree that evolution is the best among people who disagree with this erate are again the most likely to agree possible explanation of human existence. statement. People between the ages of (46.5%). However, people who consider This rate of agreement climbs to 46.6% 25-34 years old are the least likely to dis- themselves religiously liberal, in this among people who earn $75,000 or more agree (35.1%) while people between the statement, are least likely to disagree per year. Among people who disagree ages of 50-54 years old are the most (35.5%). People who consider themselves with this statement, income correlates in likely to disagree (50.3%). religiously conservative are again the the opposite direction, and less strongly. People with a high school education or least likely to agree (30.0%) and the most 57.0% of people who earn less than less are the least likely to agree (35.3%) likely to disagree (56.2%). $15,000 per year disagree. The disagree- that "God started evolution, then let it People who earn from $15,000 to less ment rate declines to 41.7% among people continue by itself," and the most likely to than $25,000 are the least likely to agree who earn $75,000 or more per year. disagree (48.2%). People with a graduate (34.4%) that "God created the cosmos, One final correlation is geography. or professional degree are the most likely but then let it run on its own" and the most People living in the South are the least to agree (50.0%) and least likely to dis- likely to disagree (50.3%). People who likely to agree (33.7%) while people liv- agree (34.8%). Surprisingly, however, earn from $25,000 to less than $35,000 ing in the Northeast are the most likely to people with a trade school or technical are the most likely to agree (48.0%) and agree (50.5%). Similarly, people living in education respond almost equally to peo- the least likely to disagree (37.6%). the South are most likely to disagree ple with a graduate or professional degree. 10. God created the cosmos about (54.8%). At the other end of the spectrum, People who describe themselves as 5,000 to 10,000 years ago. people in the Northeast and the Midwest religiously moderate are the most likely to Only 19.1% of all people surveyed are almost equally likely to disagree agree with this statement (51.9%) and the indicated they agree with this statement. (40.8% and 40.7%). least likely to disagree (31.5%). People People who describe themselves as very 8. God started evolution, then let it who describe themselves as religiously religious are the most likely to agree continue by itself. conservative are the least likely to agree (21.5%) while people who describe them- People are almost equally likely to (30.3%) and the most likely to disagree selves as very non-religious are the least agree (42.1%) and disagree (42.7%) with (59.9%). likely to agree (8.7%). this statement. Again, there is a split There is, again, a strong geographic Education is also a correlating factor. among Protestants and Catholics. correlation. People in the South are the 25.9% of people with a high school edu- Protestants are far less likely than average least likely to agree (36.8%) while people cation or less agree that "God created the to agree (36.0%) while Catholics are far in the Northeast are the most likely to cosmos about 5,000 to 10,000 years ago." more likely than average to agree agree (52.2%). However, people in the This number declines as education (59.1%). West are the most likely to disagree increases to 13.2% among people with a Unlike other results in this study, there (46.5%) while people in the Northeast are graduate or professional degree. is no linear correlation with degree of reli- the least likely to disagree (34.1%). People who describe themselves as

Summer 1996 37 religiously liberal are the least likely 91.1% of the time. Blue-collar workers As mentioned earlier, 55.2% of all peo- (14.8%) to agree with this statement, also again "score" the lowest. They ple interviewed consider themselves while people who describe themselves as describe themselves as religious 82.2% of Protestant, 28.6% consider themselves religiously conservative are the most the time. Of the groups for which there are Catholic, 7.6% state that they do not have likely (24.8%) to agree. Similarly, people enough people in our sample to draw a a religion, and 2.5% consider themselves who consider themselves religiously lib- valid conclusion, homemakers are least Jewish. Each of the other classifications eral are the most likely to disagree likely (1.8%) to describe themselves as individually comprise less than 1% of the (52.6%) with this statement while people non-religious. People who describe their total. who consider themselves religiously con- occupations as either professional or tech- 13. Which of these statements comes servative are the least likely to disagree nical are most likely (8.6%) to describe closest to describing your feelings about (42.2%). themselves as non-religious. the Bible: (1) the Bible is the actual 11. Would you describe yourself as There is a strong correlation between word of God and it is to be taken liter- very religious, somewhat religious, nei- how religious people say they are and ally word for word; (2) the Bible is the ther religious nor non-religious, some- how they rate their religious attitudes. inspired word of God but not every- what non-religious, or very non-reli- People who rate themselves as religiously thing should be taken literally, word for gious? liberal describe themselves as religious word; or (3) the Bible is an ancient More than 90% of Protestants and 72.4% of the time. This number climbs to book of fables, legends, history, history, Catholics described themselves as either 93.2% among people who rate themselves and moral precepts recorded by man. "somewhat religious" or "very religious." as religiously conservative. Similarly, Protestants are most likely (37.7%) to Only 51.4% of people from all other cate- 14.5% of people who rate themselves as think the Bible is the actual word of God. gories describe themselves as either religiously liberal describe themselves as Catholics are most likely to think the somewhat religious or very religious. non-religious. This number decreases to Bible is the inspired word of God. 30.4% of people who stated that they 3.1% among people who describe them- People between the ages of 50 and 54 have no religion described themselves as selves as religiously conservative. are most likely (36.7%) to believe the "neither religious nor non-religious." People who earn $75,000 or more per Bible is the actual word of God. People 42.4% described themselves as either year are the least likely to consider them- between the ages of 35 and 44 are the "somewhat non-religious" or "very non- selves religious (80.9%) while people most likely to believe the Bible is only the religious." who earn from $15,000 to less than inspired word of God. At the other end of There is a correlation between age and $25,000 are the most likely to consider the spectrum, people between the ages of how people respond to this statement. themselves religious (91.0%). 18 and 24 are most likely to believe the People between the ages of 18 and 24 12. What, if any, is your current reli- Bible is an ancient book of fables, leg- years old describe themselves as religious gion? ends, history, and moral precepts. 79.1% of the time. Only 44.5% of This rate increases TASLE 3. Would you describe yourself as very religious, somewhat religious, neither religious nor people with a high to 89.9% for people non-religious, somewhat non-religious, or very non-religious? school education or 65 years old or older. less believe the There is also a Bible is the actual correlation between word of God. This education and how number drops to people respond to 14.8% as education this statement. Peo- so to the level of hav- ple between with a ing a graduate or high school educa- 40 professional degree. tion or less describe The percentage of themselves as reli- 30 people who believe gious 90.8% of the the Bible is the time. This number 20 inspired word of declines to 80.4% for God starts at 44.9% !0 people with a gradu- among people with ate or professional o a high school educa- degree. tion or less, climbs As with earlier to 63.3% among statements, home- college graduates, makers "score" the and then drops highest. Homemak- slightly (61.6%) ers describe them- among people with selves as religious a graduate or profes-

38 FREE INQUIRY sional degree. people who earn $75,000 or more per (18.2%) to believe strongly in trying to 21.2% of people with graduate or pro- year. convert others. People become more fessional degrees believe the Bible is a Geography also correlated with peo- likely to believe in trying to convert oth- book of fables, legends, history, and moral ple's beliefs concerning the Bible. People ers as they progress towards religiously precepts recorded by man. This number living in the Northeast are least likely conservative (54.5%). drop with level of education to 9.4% (18.4%) to believe the Bible is the actual As with other issues in this survey, among people with a high school educa- word of God, while people in the South geography is a strong correlating factor. tion or less. are the most likely (35.0%). People living People in the Northeast are least likely Blue-collar workers and homemakers in the Northeast, however, are most likely (25.4%) to believe in trying to convert are almost equally likely (38.8% and (19.4%) to believe the Bible is the ancient others while people in the South are the 38.1%) to believe the Bible is the actual book of fables, legends, history, and moral most likely (42.3%). word of God. This number drops to 22.2% precepts recorded by man. People living 16. How strongly do you believe in among students and 22.0% among people in the South are least likely to hold this life after death? who describe their occupations as profes- belief (9.9%). 80.3% of the people interviewed sional or technical. 15. How strongly do you believe in believe in life after death. Protestants and As might be expected, people who trying to convert others to your reli- Catholics are both slightly more likely consider themselves religiously liberal are gious preference? than this average to believe in life after the least likely (13.4%) to consider the 47.4% of Protestants believe strongly death. Bible the actual word of God. In return, in trying to convert others to their reli- 89.1% of people who consider them- they are most likely (28.1%) to consider gious preferences. In contrast, only 24.7% selves very religious believe in life after the Bible "a book of ancient fables, leg- of Catholics hold this same level of belief. death. But, this number drops consider- ends, history, and moral precepts recorded However, a greater number of people able to 26.1% among people who consider by man." The religiously conservative report they do not feel strongly in trying themselves very non-religious. believe 45.5% of the time that the Bible is to convert others to their religious prefer- There is a correlation between reli- the actual word of God, a percentage ences, including 51.5% of Protestants and gious attitudes and beliefs in life after higher than any other group. The reli- 74.6% of Catholics. death. 89.9% of people who consider giously conservative as are also the least Not surprisingly, people who describe themselves religiously conservative likely (5.6%) to believe that the Bible is themselves as neither religious nor non- believe in life after death. This number merely an ancient book of fables, and the religious are least likely (4.5%) to believe drops to 72.2% among people who con- least likely (47.3%) to believe the Bible is in trying to convert others to their reli- sider themselves religiously liberal. the inspired word of God. This belief that gious preferences. People who consider 17. How strongly do you believe that the Bible is the inspired word of God is themselves very religious are, likewise, the human soul goes on to a higher level most strongly held by the religiously most likely (59.7%) to believe in trying to of existence after death? moderate at 66.0% of the time. convert others. 85.3% of Protestants and 90.3% of There is a strong negative correlation The relationship between age and Catholics believe strongly the soul goes between income and how likely someone belief in converting others is not the linear on to a higher level of existence after is to believe the Bible is the actual word of relationship seen with other questions. death. Overall, 82.5% of all people inter- God. People who earn less than $15,000 36.1% of people feel strongly about con- viewed shared this belief. However, per year are most likely (42.5%) to hold verting others. There is no significant Protestants and Catholics dominate the this view, but this number drops as deviation from this average among people population. This average, therefore, does income increases to only 15.4% among of any age group except people 18 to 24 not clearly represent the beliefs of people people who earn $75,000 or more per years old. In this one group, 50.9% of who are not Protestant or Catholic. Only year. A positive correlation holds true people interviewed stated a strong belief 58.2% of these other people strongly between income and how likely a person in converting others to their religious believe the human soul goes on to a is to believe the Bible is the inspired word preferences. higher level of existence after death. of God. 44.3% of people who earn There is a similar relationship between There is a definite correlation $15,000 or less per year hold this view, education and beliefs concerning convert- between degree of religiousness and the but this number climbs to 63.8% among ing others. People with a high school edu- belief that the human soul goes on to a people who earn $75,000 or more per cation or less are most likely (44.3%) to higher level of existence after death. year. And again, a positive correlation believe in trying to convert others. Again, Only 21.7% of people who consider exists between income and how likely no other group deviates significantly from themselves very non-religious hold this someone is to believe the Bible is "an the average of 36.1%. belief. This increases to 89.1% among ancient book of fables, legends, history, As might be expected, there is a defi- people who consider themselves very and moral precepts recorded by man." nite correlation between religious atti- religious. People earning $15,000 or less per year tudes and beliefs in trying to convert oth- There is also a correlation with gender. are only 11.3% likely to hold this belief, ers. People who consider themselves Only 56.9% of men, but 70.0% of women, but this number climbs to 18.8% among religiously liberal are at the least likely share this belief.

Summer 1996 39 Appendix

he above research study was prepared It Is Hard to Believe Tand conducted by the professional staff of Goldhaber Research Associates (GRA). GRA specializes in custom- Herbert Tonne designed market research studies, public any studies have been conducted Only human beings have been blessed opinion polls, and communication Mthat show that about 90% of the or damned with the awareness of death for research for clients in business, finance, American people believe in God. The cur- themselves. It is a shocking revelation and real estate development, politics, the enter- rent study made under the auspices of the humans have created all manner of alter- tainment arts, and the legal profession. Council for Secular Humanism, "Reli- natives to avoid facing the inevitable—the Objective: The objective of this project gious Beliefs in America," indicates that most usual being that there is life after was to gather and evaluate the religious this belief is in a personal God to whom death. There is abundant evidence that our beliefs of Americans in an attempt to one can pray rather than an abstract God ancestors cherished notions of a hereafter gauge people's exact religious commit- identical with nature. Respondents in some form well over a hundred thou- ment, or conversely, their lack of religious strongly object to God being considered sand years ago. Our Western culture commitment. an invention of the human mind and accepts the Judeo-Christian version as Methodology: The sampling frame con- firmly believe that even today miracles presented in the Old Testament according sisted of 1,512 random U.S. households, are performed by the power of God. to which God created the Earth for human inclusive of phone numbers and the name Surprising to me was the continued benefit a few thousand years ago. Since of an adult resident. The number of com- belief of many people in a creation theory. the story gives us hope for everlasting life, pletions per state was stratified to be pro- Newspapers, popular magazines, and tele- the biblical explanation of creation is gen- portionate to the population per state vision and radio programs that are not erally accepted by most even though con- according to the most recent census data. produced by fundamentalist religious trary to scientific evidence. We want to Results: The overall results provided groups accept it as fact that the Earth has believe and therefore do. We sweep aside herein are based on the compilation of been in existence for eons. For example, or ignore evidence that does not conform 1,512 surveys. The sampling error associ- they assume, as an established fact, that to our needs. ated with these results is approximately died out about 65 million years Fortunately, the typical believer only +/— 2.53 percent at the 95% confidence ago. Of course, there are religious publi- ignores evidence for himself or herself. level. This means that, if the study were to cations and radio stations that disagree, He or she is not much concerned about the be repeated using a similarly random sam- but the overwhelming mass of the media future life of others. Therefore he or she ple selection, results within this margin of do not even question the age of the Earth, makes little effort or no effort to convert error would be obtained 95 times out of let alone the cosmos. Yet about 20% of those who do not agree. All he or she is 100. Naturally, the sampling error associ- those questioned in the Council's poll still concerned about saving is his or her own ated with analysis of sub-groups is higher accept the biblical notion that the Earth skin. Let everyone attain salvation in his and must be carefully considered before was started between 5,000 and 10,000 or her own fashion is the motto. general impressions about sub-group pop- years ago and another 10% are undecided. Emotionally, it makes sense to believe ulations are made. How can one explain this dichotomy? in a hereafter and in the furniture that goes Executive Summary: Few of the gen- Do such readers just ignore or disbelieve with it. The evidence that is contrary (usu- eral trends indicated by our 1,512 respon- what they read and hear? There is no valid ally considered by believers as superfi- dents are surprising. Many of the results scientific explanation, but social and cial) is cast aside. As David Hume wrote will seem obvious or intuitive. The few human explanations can be offered. two hundred years ago, "Reason is and outcomes that may be surprising are the Our most fundamental urge is to live. ought to be the slave of passion." The strength of some of the trends and the How can things go on without us there to need to attain a comfortable adjustment to degree to which people seemed to agree observe and participate? It is an instinct life is far more important than reason or across demographic boundaries. that produced billions of generations of logic. Those of us who fret at the stupidity What may be the biggest surprise survival. Our less-developed kin are well of the great majority are doomed to frus- throughout this study is how few people aware of death in other creatures but do tration. Logically, belief in the creation said, "I don't know." People were asked to not have the reasoning ability or imagina- story is absurd. Emotionally it makes a lot state how much they agree with statements tion to realize that what happens to others of sense to most people. And they have such as "There is a personal God who can will also happen to them. the adage "Consistency is evidence of a answer prayer" and "God created the cos- small mind" to justify their faith rather mos about 5,000 to 10,000 years ago." It Herbert Tonne was professor of business than face the data. can be argued that nobody can truly know education at New York University and the Maybe I have a small mind. I keep how true these statements really are, but State University of New York at Albany. being vexed at belief in comfortable the vast majority of the population seems He is the author of The Human Dilemma myths at the expense of tangible evidence to be reasonably sure they know the truth.. (Prometheus Books). that is valid beyond reasonable doubt. •

40 FREE INQUIRY the theistic view of origins and that "the whole of the modern science, without a Religious Beliefs of Scientists: single living exception, is opposed to [the theistic account of origins].... The con- troversy is closed for any sensible man" A Survey of the Research (1927:7). McCabe concludes that "the authentic teaching of science" is at least 19111 very hostile, and likely "fatal to the teach- ing of religion" (1927:10). This trend is so Gerald R. Bergman strong that Goss concludes the few reli- gious scientists-left are a "riddle" which he number of practicing scientists he tries to answer as follows: Tthat hold a religious worldview has been the subject of debate for well over a "There's just got to be something," my physician friend replied when I asked century. Both atheists and theists have him if he believed in God. "We need to tried to bolster the credibility of their acknowledge something outside our- worldview by quoting both surveys and selves," said the Brown University math the writings of eminent scientists to argue professor during a faculty debate on for the validity of their beliefs (Margenau whether or not Commencement prayers were appropriate.... By neglecting to and Varghese 1993; Lightman and question their own deep-seated impres- Brawen 1990; Trabrum 1910; Varghese sions, the habits of a lifetime persist 1984). The argument usually runs as fol- unchallenged even by minds trained oth- lows: Professor Jones, a great scientist erwise to the rigors of scientific inquiry. and eminent thinker, held the Christian What is it ... that impels some scientists to sustain their religious beliefs learned faith (or rejected Christianity), thus in childhood, beliefs that contradict so Christianity should be looked into (or much of what they learned in university rejected). or medical school courses? Is there some Numerous surveys of varying quality innate need to cling to superstitious have been completed specifically on the relics throughout life? Are religious sci- entists the victims of early conditioning religious beliefs of scientists, and even too basic to deny? [1994:105] more surveys have focused on studying the beliefs and values of scientists in gen- Arguing on the other side, Drawbridge eral. I have here reviewed all of the stud- concludes that the various anti-theistic ies that I have been able to locate and, societies, "in their attack upon every form although not exhaustive, in view of the "The existing literature consis- of theism, base their arguments very consistency found it is apparent that it tently concludes that very few largely upon the confident assumption provides a reasonably accurate summary eminent scientists today are that natural science has completely dis- of the general religious views of eminent devoutly religious, and most do credited the belief in God, and, indeed, all scientists. The existing literature consis- not hold to any conventional of the fundamental tenets of theists" tently concludes that very few eminent theistic religious beliefs." (1923:10). scientists today are devoutly religious, When theists produce a catalogue of and most do not hold to any conventional verted. She can afford to ignore the con- scientifically trained believers, the non- theistic religious beliefs (Beckwith 1981). flict between science and religion as theist responds as follows: In Goss's words, "The religious scientist irrelevant.... Not until militant reli- is an Oxymoron" (1994: 105) and in the gionists step on scientific toes in politi- Their scientific work gives them no par- cal issues, such as ... teaching cre- scientific community, it is the ticular fitness to judge historical or ationism along with evolution, do the philosophical questions. A man may be atheists need to rise up in righteous brilliant in physics or astronomy, but holdout who is on the defen- religious indignation. [1994: 105-106] when he airily assures us that there is a sive. The scientific atheist, confident of Cosmic Mind or a Great Something her convictions, feels little need to behind phenomenon, he is entitled to no defend them or to preach to the con- This view has been common among critics of religion for decades now. In the more respect than the banker. . . . Indeed, such a physicist or astronomer Gerald R. Bergman teaches biology and words of McCabe, "Those who are pre- speculating about God may be less enti- chemistry at Northwest State College in eminently regarded as our thinkers, the tled to respect than these amateurs, at Archbold, Ohio. He has published widely philosophers, are very rarely Christians, whom he smiles. [McCabe 1927:9] on the origins controversy as well as in and a majority do not believe in a personal his primary area of interest, molecular god or personal immorality" (1927:6). He The focus of the religious-scientific biology. adds that "science is directly hostile" to conflict tends to be on the creation-evolu-

Summer 1996 41 tion issue: world existed and was set in motion, nat- some modern scientists call themselves ural law, time, and chance ruled. Several Christians and claim that "no antagonism" Nonreligious scientists who were raised mentioned that belief in evolution is not in traditionally religious families were exists between science and religion, they at some point impelled to abandon their incompatible with the idea of a creator, often mean that they believe no antago- heritage ... such individuals reach the but is incompatible with the Christian nism exists between science and "the eth- point where the dogmas of their faiths concept of creationism. In answer to the ical teachings of Christ, which is the same are in conflict with the methods and question, "Do you think that science as that of all other moralists." He stresses results of their science... . In the Judeo- Christian-Islamic tradition, the legend negates the idea of a personal god as they do not mean that they accept "the of Genesis is often the first to go, sacri- taught by Jesus Christ?" 13% agreed, 51% resurrection, the atonement and the mira- ficed to the incontrovertible evidence disagreed, and 35% either did not reply or cles of Christ." Actually, a man of science for evolution. [Goss 1994:106] their reply could not be regarded as either claiming to be a Christian may by this positive or negative (p. 81). As to whether statement "now mean almost anything," In surveying students, Leuba stated they believed in survival after death, 23% but rarely means that "he subscribes liter- that a belief which he feels typifies a large answered affirmatively, 20% negatively, ally to the doctrines of any church" (p. number of college students is the conclu- and 56% were uncertain (p. 99). Asked if 14). McCabe then concluded "as our sci- sion that the existence of the world around they thought that recent scientific thought entific knowledge increases, the number us demands a God who created the world was favorable to religious beliefs, 13% of skeptical scientists increases" (p. 18). (1916:199). Thus, intimately connected to felt it was unfavorable, 37% favorable, McCabe (1927:38-39) also claims that the concept of God is the need for a cre- and 49% did not reply or their answer in his experience many individuals are ator, and in the mind of the believer the could not be coded (p. 113). described as "religious" when they were inability of naturalistic theories to ade- The above study primarily included simply fearful of admitting their true quately account for the creation. scientists who achieved eminence in the beliefs because of repercussions. The late 1800s or early 1900s, and since then a "overwhelming power of the church" and An Early Survey by Drawbridge considerable change in opinion has its control over many colleges, McCabe occurred in scientists. Most scientists in concluded, is a major reason why many n the early 1930s, Drawbridge sent a the West, and many elsewhere, up until professors were not outspoken against Ilist of six questions on religion to all the middle or late 1800s were favorable to religion. He also argues that some persons British Royal Society Fellows. Two hun- a theistic worldview, and a large number who are labeled Christians were actually dred replied. The questionnaires were sent supported basic Christian beliefs after the merely supportive of the Christian ethic, to this group because they were consid- late 1800s. Consequently, atheists such as or as "believing in God" when they actu- ered the "leading men of science." The McCabe were forced to deal with this ally mean "some impersonal power" as focus was not scientists in general but concern in order to support their conclu- Einstein did. Many scientists who were eminent Western scientists. Many who sion that a scientific basis exists for their labeled Christians were nominal at best, declined to fill out the questionnaire gave non-theistic religious beliefs. and many were in fact rationalists, agnos- reasons that included: it is "seldom worth- Scientists are often quoted as support- tics, or even atheists later in life. while to mix oil and water (meaning reli- ing creationism without paying careful McCabe admits, though, that "some gion and science)" or, "The fool has said attention to when such a scientist lived forty or fifty British men of science ... do in his heart, there is no God, and nothing and wrote—a concern, McCabe con- profess to believe in Christianity, in some I can say is likely to change his opinion." cludes, that is critical "because the farther sense, and I know that some of them do Still others wrote explaining that they you go back, the more imperfect the sci- believe its main doctrines" (1927:42). He believed their religious beliefs were of no entific knowledge is, therefore, the less also concludes the overwhelming major- value or interest to others (Drawbridge important is the question whether it con- ity of American professors are skeptics or 1932:19). When asked if they believed in flicts with religion" (p. 13). As a result of agnostics, but about 10% of all professors a "spiritual domain" 60% replied that they the explosion in science knowledge, do "profess Christianity in some sense" did, 6% replied that they did not, and the McCabe concludes that the best judg- (p. 43). McCabe also adds that various rest did not reply to this specific question ments of these early scientists is of little surveys completed on the religiosity of (p. 29). Some respondents evidently con- validity today. The theists argue that the professors and scientists by believers with fused the word spiritual which means rise of opposition to evolutionary natural- the motivation of trying to support their "religious feelings" with spiritualism, the ism, which occurred especially after the belief structure cannot be trusted (pp. occult belief in various spirit creatures. 1970s, proves that our far greater knowl- 50-51). He notes Catholic professor Dr. J. In answer to the question "Is it your edge today has made theism more tenable. J. Welsh is one of the few scientists who opinion that belief in evolution is compat- This example illustrates that a rise and fall has made "an explicit confession of ible with belief in a creator?" 71% replied of the religiosity of scientists can proba- Christian belief' but argues Welsh's writ- in the affirmative, 3% in the negative, and bly be explained by several factors, and ings are largely apologetic. McCabe con- the rest gave vague answers or did not the relative importance of each is difficult cludes (p. 51) that less than 4% of the reply to this question. Many were Deists to delineate. approximately 5,000 professors of science who concluded that, after the created McCabe concludes that, even though in America in the early 1900s were

42 FREE INQUIRY actively involved in a church. abilities making for success in the sci- 80% belief in God as freshman to only McCabe also argues that, because of ences ... [and] young people enter col- 59% as seniors. the level of specialization necessary lege possessed of the beliefs still today, few modern scientists can make accepted, more or less perfunctory in the The Roe Study judgments on creationism. A botanist, for average of homes of the land, and that as example, cannot make judgments as to the mental powers mature and their hori- ne of the more comprehensive stud- whether the embryological evidence sup- zon widens, a large percentage of them Oies was completed by Ann Roe, who ports creationism, and it is likewise diffi- abandon the cardinal Christian beliefs" used her influence as the wife of George for a botanist to reach conclusions (pp. 279-280). Gaylord Simpson to complete in-depth about the strength of the embryology case His replication of the survey in 1933 interviews with a considerable number of for evolutionary naturalism. A person who found the number dropped even more. eminent scientists. Of the 64 subjects she claims he or she can speak as a scientist Belief in God among distinguished physi- surveyed, none "spontaneously mention with authority in the area of science and cists went from 35 to 17%, and for bio- church activities as important" (1953:61). religion, "is really abusing his scientific logical scientists from 17 to 12%. The When Roe inquired about religious inter- position and deceiving the ignorant pub- belief in immorality went from 40 to 20% ests, she found that all but six had lic." This area, McCabe concludes, among physicists and from 25 to 15% for Protestant backgrounds, and of these, five "requires special prolonged study," and it biologists (Leuba 1950 p. 47-48). came from Jewish homes. Even though is not the business of most scientists to Interestingly, of the more eminent soci- most had Protestant backgrounds "only make such a study. In a few cases scien- ology professors in his first survey, only three of these men are seriously active in tists give evidence that they have done so, 19% believed in God, compared to 29% a church. A few others attend upon occa- and those who have "are generally for the lesser sociologists (Leuga, 1916, p. sion ... but they are not personally con- Rationalists like Haeckel and Huxley" (p. 264). For distinguished psychologists cerned over religious matters ... all of the 12-13). belief in God went from 9% to 2% in the others have long since dismissed religion 1933 survey, and for sociologists from as any guide to them, and church plays no Other Early Research 27% to 10%. The level of believers was part in their lives" (1953:62). thus significantly lower among the behav- She concludes that whatever the reli- euba (1916) did a survey of 1,000 sci- ioral sciences than the physical and bio- gious interest of the parents was, the chil- Lentists selected from Cattrell's stan- logical sciences. dren have tended "to lose their religious dard directory of eminent scientists and Bello (1956) also found that the more faith." And religion was for only three of about 75% responded. He concluded from eminent the scholar, the less likely he or the entire sample "of any great impor- this survey that of "greater" physical sci- she was to be religiously involved. From tance" and although "a few are militantly entists, only 35% believed in God and questions inquiring into the religion of atheistic ... most are just not interested" 40% in immortality (a contradiction not parents and current religious beliefs, two (p. 65). Many discussed how they lost adequately explained). The numbers for striking statistics emerge in Bello's data: their religious faith, one noting that he biologists are 17% and 25% respectively, (1) the extraordinarily high percentage of went through a period of worry about reli- and psychologists only 13% and 9% scientists that come from Jewish homes; gion, but "after I discovered most scien- respectively (pp. 254-255, 268). His sur- (2) a general loss of faith with science tists didn't believe" he felt more at ease veys of students find that belief in a per- training, regardless of religious back- about abandoning his religious beliefs. sonal God is 82% among female students, ground (1956:52). The data from 87 Another stated that, although his parents 56% for male students, and sinks to 13% respondents are in Table 1. were very religious, he left the church as among the leading psychologists (p. 202). Leuba also found that religious belief an adult and added that he did not experi- The figures for belief in immortality are declined with each year of college, from ence a "serious crisis" when he did so. 80% among freshman, 76% for sopho- mores, and 8% of the leading psycholo- Table 1: Bello's 1956 Survey of Scholars' Beliefs gists. Of those scientists that Leuba deter- Religion Parents' Scientists' Current Church mined were of lesser eminence, 48.2% beliefs (%) beliefs (%) affiliation of general population believed in God, and for those who were judged more eminent, the number was Catholic 5 0 19 31.6% (1916:250). In his words, "Among the lesser men, believers and non-believ- Jewish 29 9 3 ers are nearly equal. Well over two-thirds Protestant 53 22 34 of the greater men are not able to affirm Religious, but belief of the God of the Christian no affiliation 4 23 -- churches" (p. 250). Leuba concludes that, Agnostic or "Disbelief in a personal god and personal atheistic 8 45 -- immorality is directly proportional to the

Summer 1996 43 Another person stated, "I am pretty com- cation and employment in specific areas defending their position. This prepon- pletely agnostic." on religious beliefs. derance of writings by the religious sec- Another study by Chambers found the Another reason that scientists would be tor is a symptom of the phenomenon. They seem to feel a need to promulgate highly creative men he studied "signifi- expected to accept evolution is because their beliefs, especially if they have cantly more often" showed "either no acceptance of evolution is correlated with achieved prominence in scientific cir- preference for a particular religion or little education. As Tourney states, persons cles. [1994:105] or no interest in any religion" "with high levels of education accepted (1964:1204). His subjects were 400 evolution" and "those with modest educa- Goss adds that a few of our greatest sci- chemists and 340 psychologists, divided tions provided the bulk of the support for entists are devoutly religious, but that according to high or low eminence creationism" (1994:242). Although cre- according to professional honors such as ationists argue the reason this is true is . their spiritual lives seem not to inter- National Academy of Science member- because the worldview taught in higher fere with the quality of their research. They may be honored with Nobel Prizes ship. Only 1.5% came from Catholic education is almost exclusively evolution. or other coveted awards, yet they repre- homes, fully 77% from Protestant fami- Evolutionists counter that better-educated sent a cognitive dissonance that is diffi- lies, and most abandoned the faith they persons accept evolution because their cult to reconcile with the otherwise were raised in. Some of the problems of increasing knowledge, especially of sci- rational dimension of their careers. It is this study were noted by Datta (1965) and ence, exposes them to the evidence for to their credit, therefore, that quite a few of them have been motivated to express responded to by Chambers (1965). evolution. This corresponds with the often their beliefs in writing, and to encour- stated cliché that the ignorant, less edu- age others to do likewise. Yet these Education and Evolution cated, or less informed are more apt to accounts seldom come to grips with the accept creation. true issues that pit science and religion rr erman and Oden (1959) found in a Conversely, Toumey found that, of his against each other. If religion and evo- lution are claimed to be compatible, for 1. study of highly gifted adults that their sample of 51 persons active in creation- example, the authors never address the religious beliefs were close to the popula- ism, 9 had doctorate degrees, 11 master's obvious question of how the immortal tion as a whole. Close to three-fifths of degrees, and only 11 of the 51 had less soul could have evolved from subhu- both men and women reported that they than a four-year college education. He man primates. If they did, they would received "very strict" or "considerable" concluded that his sample of creationist lose their faith. [1994:106-107] religious training; somewhat more than advocates "contradicts the common per- one-third reported "little"; and about 6% ception that creationists dwell in the lower A study by Vaughan surveyed a sample said they had no religious training. As class, far from the higher levels of educa- of physicists, zoologists, and chemical adults, 38% of men and 53% of women tion" (1994:245). Included were those engineers drawn from the names occur- expressed moderate to strong religious who had Ph.D.s in biochemistry, college ring at fifteen-page intervals in the ninth inclinations. The 599 men and 491 professors, research scientists, and med- edition (1955) of American Men of women for whom data are available ical doctors. He also argues from the cases Science. To control for select variables, responded as follows in Table 2. he researched that the common charge only American-born males were sampled. that "creationists cannot do science" is not One-page questionnaires were mailed to TABLE 2: Terman and 0den's 1959 Study of true. Goss claims that awareness of their the scientist on the sample. Replacements Gifted Adults. minority status motivates the religious were obtained by the same method for scientist to deal with this conflict and that: deceased subjects or persons that could Religious inclination Men Women not be contacted. The second stage was surveys ... indicate that religious belief completed in 1960, and 75% or 642 usable Strong 10 18 is significantly less prevalent among sci- questionnaires were obtained. The entists than it is in other walks of life. Moderate ... 28 35 researchers used church membership and Which came first, the science or the attendance and also belief in an afterlife to Little 34 24 skepticism, is not known. This dimen- None at all . 28 23 sion of the phenomenon, however, may gauge religious commitment. Three-quar- explain why religious scientists feel ters of the sample were connected with With respect to religious affiliation, compelled to go public with their beliefs. some religious body, and only 1.4% of the As an acknowledged minority, perhaps 59% of men and 56% of women say they total number listed themselves as atheist they need subconsciously to seek con- or agnostics. belong to a particular church, congrega- verts—or to justify their less popular tion, or other religion-oriented group. views to the majority. [1994:105] Interestingly, 71% of the Catholics These figures approximate the 57% found attended church five or more times a month, and 41.2% of the Protestants in the total population then (the sexes Goss adds that many religious scien- attended from two to four times a month. were not reported separately) reported as tists: church members in 1950 (1959:116-117). Of those who labeled themselves Jewish, These persons were well educated, but ... advertise their views in books and only 2.6% attended the synagogue five or most were not eminent scientists. This articles. Indeed, their publications out- more times a month and over half (52.6%) raises the question of the influence of edu- number those of scientific atheists did not attend at all. Only 2.7% of the total

44 FREE INQUIRY sample reported no religion, indicating major university appears to be a more sec- In his evaluations of religiousness and that the church affiliation of scientists in ularized environment," and the scientists scholarship, Stark concludes that "reli- their sample was relatively high. The there "may be less constrained by com- gion and scientific scholarship seem to be researchers also concluded that the munity or other social bonds to participate mutually exclusive perspectives" (p. 15). Catholics were "definitely under repre- in religious activities" (p. 525). This He also found that those who are reli- sented" and Jews "definitely over repre- study, although completed in the fifties, giously uninvolved were more likely to be sented." On belief in life after death, helps understand the trends in the reli- academically involved, think of them- 31.8% answered affirmatively, 38.5% gious beliefs of scientists. selves as intellectuals, and more con- negatively, and 25.4% were undecided. Stark (1963: p. 7) found that graduate cerned about their future career and repu- This data is more difficult to interpret students exhibited "an unusually large tation among scholars at the national and than church attendance. National norms proportion of persons who claim no reli- international level. Those highly involved exists for church attendance but are more gious identification as compared to the in religion were more likely to do their difficult to come by for a representative cross-sectional sample of the United graduate and undergraduate work at a sample of American scientists, controlling States population...." Three percent of lower quality university or college, were for sex, age, and other factors. Not sur- Americans claimed they had no theistic less concerned about self-expression and prisingly, the researchers found a definite commitments, compared to 26% of the their future career, and more concerned relationship existed between belief in graduate student sample. about being respected among those that immortality and church attendance. The Further, Stark found that the majority they work with locally. researchers also opinioned that a strong of those who reported no religious affilia- These wide variations in surveys show anti-religious sentiment was largely tion while graduate students were raised both much consistency and some incon- absent from the sample. Also, there was in some religious faith. Catholics were the sistency. This is likely due to the specific no strong evidence of active religious least likely and Jews the most likely to question asked, the undefined and contra- commitment as a whole. They concluded have relinquished their religious affilia- dictory nature of many persons' religious that there was "considerable overall tion. Stark concluded that "a major reli- beliefs, the large number of persons who movement away from the parents' reli- gious phenomenon associated with being did not answer the questions, and the gious affiliation on the part of the scien- a graduate student is a loss of faith" (p. 8). enormous problem of interpreting both tists in our sample" (p. 523). Stark further found that religious falling the questions and the answers. They also found that proportionally away was more common in secular more older scientists had a religious com- schools and was likely due to the process Informal Surveys mitment than the younger ones. As with by which students "come to be scientific Made by Scientists other studies, they found that chemical scholars." Further, students in the higher engineers were more likely to be affiliated quality graduate schools, such as Harvard, he informal surveys made by scien- with the church than physicists, zoolo- Yale, and Cornell, were more likely to tists of their colleges are useful but gists, and geologists. They also found that abandon their religious ties. limited. The problem of relying upon per- scientists at major universities were less One reason for loss of religion identity sonal perceptions is illustrated by Leuba religious and less likely to believe in life and involvement is that graduate students (1916:174), who noted that a well-known after death than scientists in other settings. are apt to adopt a "scholarly self-image" chemist stated to him, "You will find that Interestingly, almost 61% of the sample that includes less religious involvement. 90 percent of the chemists of this country" viewed science and religion as separate This reason for loss of religiousness could are theists and believe in immortality. realms, and essentially not in conflict (p. be their perception of what is necessary to Leuba added, "Another chemist, a disbe- 525). Again, the younger scientists were advance in their career, and their aware- liever, informs me that no more than 40 more likely to indicate that they believed ness that religious involvement may not percent of his brother chemists accept science and religion conflicted. Overall, help them, and will likely hurt their these two beliefs." The author asks, if this they concluded that only a minority of sci- career. Further, those who are more reli- much divergence exists among those who entists were traditional or orthodox, but giously involved are often less motivated should be aware of their peers' beliefs, fewer still were nonreligious and most fell to become eminent scientists or intellectu- how much reliance can be placed upon the between these two extremes. als, and are more concerned with earning opinions of those who lack these advan- The researchers conclude that their a degree so that they can appropriately tages? Many discussions of this topic are study found "a rather large-scale move- support their family. Their real interests little better for they contain a large num- ment of scientists away from the church are in their spouse and children, and the ber of testimonials that prove only that membership of their parents" (p. 525). local community and church. High some scientists believe one way or the Shifts into less-orthodox churches, that involvement in this area may reduce other, and provide us with limited insight attract higher socioeconomic status per- involvement in other activities, especially into what the majority of scientists, emi- sons, such as Episcopalian, was also those required to achieve success in acad- nent or otherwise, believe. Tipler claims noted. They concluded that especially emia. Acceptance of a new role is conse- that most scientists would answer the those professors teaching at major univer- quently part of the reason for loss of reli- question of God's existence with a simple sities were more secularized because "the giousness. "no," adding that science views religion

Summer 1996 45 as emotional nonsense that stems from fear of death (1994:5). He added that his "fellow physicists are as a general rule Religion and Crime: atheists, believing that religion is a phe- nomenon of a prescientific worldview. They are convinced that the God hypoth- Do They Go Together? esis is one which was refuted long ago" (1994: xiv). Cornell historian of biology William Lisa Conyers and Philip D. Harvey Provine argued that, before the 1920s, most evolutionists were theists, but by the harles W. Colson, the convicted really reduce crime? end of the 1940s "all trace of God had CWatergate felon, went on after prison Surprisingly, recent research suggests been eliminated from evolutionary biol- to found a volunteer program for reform- that a religious person is more likely to ogy" (Tipler 1994:9). ing prisoners. As part of that program, he commit a crime than a non-religious per- advocated the broader use of religious son. One can even argue that the more Summary values to help break "America's seem- religious the society, the more likely it is ingly-indomitable cycle of crime." to have high crime rates. hat appears to be conflicts between In a talk before the National Press Club What's more, studies indicate that a Wthe above studies are not necessar- ily irreconcilable. The Stark study cited, for example, looked at American scien- tists in general, and three of the studies researched primarily highly eminent sci- entists teaching at leading universities. Many scientists are essentially techni- cians, working to achieve very specific technological goals—and this is true even of those working in biotechnology and genetic recombinant DNA research. The level of commitment and strength of belief is not always easy to determine. Many scientists attend church for the sake of their families, and many are simply fol- lowing the tradition in which they were raised. Some individuals who are very active in the church may have a very weak belief in the teachings of Christianity, and others who are not active in a formal church may have very strong beliefs. The problems of the nominal Christian and "Surprisingly, recent research uncommitted believers have been well suggests that a religious person is more likely to commit a crime than a documented. non-religious person. One can even argue that the more religious the society, the more likely it is to have high crime rates." References in Washington, D.C., Colson chided the Asimov, Isaac. 1980. "Do Scientists Believe in believer in a religion is less likely to do a God?" Gallery, June 1979, p. 51-52, 104-105. media for giving "short shrift" to religious good deed than is a nonbeliever. Religion Barrett, Eric C. and David Fisher (Eds.). 1984. values, "including the acknowledgment of alone, many researchers agree, does not Scientists Who Believe. Moody Press, Chicago. Beckwith, Burnham. 1981. "The Decline In Amer- the relevance of morality in society." determine personal moral behavior. ican Religious Faith Since 1913." The Humanist, But how relevant is religion to moral- Renowned sociologist Alfie Kohn, March-April, 41(2):10-14, 54. ity? Does religion make a person more author of No Contest: The Case Against . 1981. The Effect of Education on Religious ethical? Can a strong dose of religion Faith, The Humanist, Winter 2(1):26-31. Competition and You Know What They Bello, Francis. 1956. "The Young Scientists." Say ... The Truth About Popular Beliefs, Chapter 2 in pp. 21-31. The Mighty Force of Lisa Conyers is a writer and researcher has taken on the myths surrounding altru- Research. Edited by Fortune Magazine, N.Y. McGraw-Hill Book Co., 1956. based in Mount Vernon, Washington. Philip ism and empathy in his recent book, The D. Harvey writes on a wide variety of pub- Brighter Side of Human Nature. With this (Continued on p. 54) lic policy issues from Washington, D.C. book he continues his reasoned refutation

46 FREE INQUIRY of popular beliefs, proving that man is by In his book The Compassionate Beast: not decide whether a person will commit nature as likely to be altruistic as selfish What Science Is Discovering About the a crime. What is crucial, they say, is or gentle as opposed to aggressive. This Humane Side of Humankind, Hunt writes: whether the group or society to which that book reviews the available research on the "It has not only been Goths, Huns and individual belongs is religious and impact of religion on behavior and brings other barbarians who have relished enforces religious values. Any strong us Kohn's conclusion that "religious faith slaughtering their enemies; civilized peo- social group that molds behavior, even a appears to be neither necessary for one to ple, whose religions exalt altruism and the high school sports team, can determine act pro-socially nor sufficient to ensure love of mankind, have done likewise." whether a person will behave morally. such behavior." Logician-philosopher Bertrand Russell Bainbridge and Stark support their Kohn adds there is "virtually no con- went even further in Why I Am Not a views with analyses of large computer nection one way or the other" between Christian: databases. Their grist includes crime sta- religious belief or affiliation and pro- tistics from the Department of Justice for social social activities. The more intense has been the religion every county in the country. It also con- Among studies Kohn cites is one done of any period and the more profound tains data on religious groups gathered by on 700 city dwellers. It found that reli- has been the dogmatic belief, the greater the Census Bureau and services for the has been the cruelty and the worse has gious people were no more likely to be been the state of affairs... . study of religion. sociable, helpful to neighbors, or eager to You find as you look around the In a brief demonstration of their data- participate in neighborhood groups than world that every single bit of progress in base, Bainbridge showed a strong correla- non-religious people. humane feeling, every improvement in tion between areas of low church mem- In another study, researchers asked stu- criminal law, every steps towards the bership and larceny. He then wiped out diminution of war, every step towards dents about their religious affiliation and better treatment of the colored races, that correlation by introducing a second their willingness to cheat on a test. The every moral progress that there has been variable, transience. He found that tran- majority of only one group resisted cheat- in the world, has been consistently sience relates strongly, too, to many other ing: atheists. opposed by the organized churches of crimes. Kohn also describes an experiment in the world. [p. 20] Bainbridge says: "Even if you do not which researchers told students that a per- consider yourself a religious person, you son in another room had just fallen off a If religion does not deter war, can it at are only a generation or two removed ladder. The finding: There was no rela- least deter crime? Is there any evidence from a religious upbringing, and you also tionship between a student's belief in the that Charles Colson's project to instill live in a society in which the majority are Bible's accuracy and his or her willing- more religion in prisoners will cut the rate religious, and religious values are ness to aid the ladder "victim." of violence? Not according to research by ingrained in the laws and social rules of Two thousand years of preachments Lee Ellis of the University of North the society. Therefore, you are in fact about the Good Samaritan have not Dakota at Minot. Dr. Ellis has published influenced by religion and that religion changed an "obvious fact about altruism," widely in the social sciences on the topics instills values in you. The United States is explains Morton Hunt, another avid of religiosity, criminal, and violent behav- in fact a very religious country." researcher into human nature. People tend ior, rape and sexual behavior. He has Evidence from other sources supports to practice altruism toward those in their devoted a lifetime to examining the rela- Bainbridge's last sentence. Statistics from own group, Hunt says, but not those out- tionship between religion and crime. Where We Stand, a book written by the side it, "for whom they feel anything from In comparing denominational reli- World Rank Research Team, suggests that indifference to hatred." gions, Ellis found Jews to be the least 91% of the population in the United States Hunt is the author of seventeen books criminal, by far, and Catholics the most. believes in God. That compares with 48% in the behavioral and social sciences, But a group showing a crime rate equal to in the United Kingdom and 47% in Japan. including the best-selling The Universe or lower than that of Jews was one com- The percent of people who believe in Within and Profiles of Social Research: posed of people claiming no religious their religious leaders is 43% in the The Scientific Study of Human Inter- affiliation. Seeking further empirical con- United States. It is only 6% in Japan and actions. He is a frequent contributor to the firmation, Ellis is conducting a study of 3% in in the United Kingdom and New York Times magazine and is well 16,000 respondents to see if he can repli- Germany. The portion believing in hell is known as a behavioral scientist. In his cate those findings. Ellis is also conduct- 76% in the United States. Compare that book Hunt cites extensive research done ing a comparison of crime rates with with 53% in Japan, 38% in Australia, 35% by Samuel and Pearl Oliner on rescuers of available information on religious affilia- in the United Kingdom, and 16% in Jews during World War II. Their analysis tion by country, to see if he can further Germany. shows that 90% of the rescuers had had support his findings. The Gallup Poll finds that 81% of peo- religious upbringing, yet only 15% cited Sociologists William Sims Bainbridge ple in the United States consider them- religion as the main reason for what they and Rodney Stark of Towson State selves religious persons. That is two did. Further, there was no significant dif- University in Maryland differ with Ellis points lower than Italy, but well ahead of ference between the religiosity of rescuers over the part religion plays in impeding Ireland, Spain, Great Britain, West and that of a control group. crime. They argue that religion itself does Germany, Hungary, France, and

Summer 1996 47 Scandinavia. Ireland far surpasses the els that make them less likely to commit Linking the theory to studies of reli- United States in the number of people crimes. And non-religious people just hap- gion and criminality, Ellis suggests that who attend church at least weekly. Still, pen to have other variables in their lives— those who can sit through church services the United States leads most other major such as drug use or frequent moves—that have average levels of arousal. They do countries by a wide margin. make them commit more crimes. not need to engage in activities to get Those figures, Ellis counters, simply Ellis terms another theory "the Hell Fire themselves aroused or excited. So, they prove the fallacy of Bainbridge's argu- explanation." It applies to those religions may not commit as many crimes. ment. If America is very religious, and if that hold as a tenet an afterlife in which one On the other hand, those who cannot religious communities thwart crime, one pays for sins committed in life. Logically, sit still for church services may have sub- would expect to find a very low crime rate this explanation goes, members of such optimal arousal. They may need to engage in the United States. The opposite is true; churches would be less likely to commit in stimulating behavior, including crimes, the United States is among the most crim- crimes. Ellis notes, however, that counter- to reach normal arousal levels. This inal, violent countries in the industrialized balancing such a threat is the fact that reli- research could support the view that it is world. gions—such as Catholicism—that ex- not religion in itself that daunts crime. Where We Stand cites these figures: pound such theories also offer readily Rather, certain characteristics related to The United States has 8.4 murders per available absolution. That makes the real the activities surrounding religion happen 100,000 people. Rates in Germany, threat of hellfire remote. to attract non-criminals. These activities Australia, Portugal, France, Denmark, and Finally, Ellis identifies the "obedience- include obedience and frequent atten- Canada range between 4.2 and 5.45. Rates to-authority theory." This argues simply dance at church services. in Greece, Austria, and the United that those who are members of organized The need for such research is becom- Kingdom, Norway, Italy, Switzerland, religions exhibit strong willingness to ing critical because the outcries to fight Spain, and Belgium range between only submit to authority and are eager to do as crime become more strident every year. 1.75 and 2.8. told. Hence, they would be less likely to The Manchester Guardian recently The same report shows that the United commit crimes that might anger the quoted the Archbishop of Canterbury, States has 37.2 rapes per 100,000 people. authority figure. George Carey. He said that atheists cannot The rate in Sweden is 15.7 and in While dismissing each of those expla- fully understand goodness and are less Denmark, 11.23. Rates in Ireland, Greece, nations as faulty, Ellis is embarking on likely than believers to do good deeds Belgium, Austria, Spain, Luxembourg, research into neurohormonal explanations without personal reward. Switzerland, France, Finland, the United of human behavior. He is trying to learn To cut crime and boost morality, cler- Kingdom, Norway, and Germany range whether "arousal theory"—the theory that ics such as the Archbishop and laypeople between only 1.72 and 8.6. a person's need for arousal leads to certain such as Colson are choosing what may be The United States has 221 armed rob- behaviors—can explain crime. a perilously wrong weapon—religion. • beries per 100,000 people. Spain tops that with 265. However, rates in Italy, Austria, Announcing the new the United Kingdom, Belgium, France, and Canada are much lower—between 50 and 94. FREE INQUIRY Such statistics, Ellis contends, shatter the main explanation Bainbridge and Stark give for their contention that reli- Fifteen-Year gion inhibits crimes. Ellis classifies their explanation as "group solidarity." It goes like this: those who participate in orga- Index nized religion are members of a group that Includes title, author, and subject by definition does not condone crime. Therefore, they will be less likely to com- index for volumes 1-15. mit crimes. Group solidarity is the most common $14.95 explanation given by those who view reli- plus $3.00 shipping and handling. gion as a barrier to crime, Ellis discovered ❑ Visa ri MasterCard [ 1 Check Q Money Order after analyzing more than fifty studies on # Exp. Sig. the relationship between religion and Name criminality. He pinpointed three other explanations given by researchers. Address Daytime Phone

One Ellis calls "coincidental." Accord- City State Zip ing to this theory, religious people just hap- pen to have social status or education lev- Mail to: FREE INQUIRY, PO Box 664, Amherst, N.Y. 48 FREE INQUIRY Post-Marxism and Humanism

Below, FREE INQUIRY explores the outlook for humanism in two areas of the world—the former Yugoslavia and present- day People's Republic of China—where Marxist governments have long suppressed it.—EDS. The Survival of Humankind Is the Basic Humanist Value A Interview with Svetozar Stojanovic Paul Kurtz Svetozar Stojanovic, a member of the International Academy of Marxists but non-Marxists as well, from all over the world, in the Humanism, is a professor of philosophy and social theory at the Korvula international meetings and in our international journal University of Belgrade and at the University of Kansas, Praxis in Yugoslavia. With us were world-renowned philoso- Lawrence. He is the author of six books. The most recent book phers and social theorists, for example, E. Fromm, H. Marcuse, has been published in Serbo-Croatian in 1995 in Belgrade. An E. Bloch, J. Habermas, and L. Kolakowski. English translation is just being prepared under the title The Fall KURTZ: You were one of the editors of Praxis. Does it still of Yugoslavia: Why Communism Collapsed (Prometheus exist? Books).—EDs. STOJANOVIC: No, we had to stop publishing it 1974. But in 1981 some of us began publishing and editing a new journal, UL KURTZ: You played a role recently in Yugoslavia as Praxis International, in Oxford, Great Britain. Together with an advisor to Dobrica Cosié, the famous Yugoslavian and American professor, Seyla Benhabib, I was the editor-in-chief pASerbian writer. for six years. But even that narrow group disintegrated, and we SVETOZAR STOJANOVIC: Among other books, he has written stopped publishing the journal at the end of 1993. a three-volume World War I saga of Serbia, The Time of Death, KURTz: What about the Marxist/Humanist dialogues, which and then a three-volume saga of Yugoslavian and international I helped organize? communism, The Time of Evil. He is now completing another STOJANOVIC: Yes, that is how I met you. It was in saga, The Time of Power, about communist Yugoslavia between Yugoslavia, you liked my paper and included it in the book 1945 and the death of Tito in 1980. Tolerance and Revolution. Cosié became president of what remained of Yugoslavia KURTZ: That was the first book that Prometheus Books pub- (Serbia and Montenegro) in mid-June 1992. However, he was lished. ousted by Slobodan Milosevié a year later, at the end of May STOJANOVIC: You said to me, "How about coming and teach- 1993. I was Cosies chief advisor, and I organized a small team of ing in Buffalo?" I accepted the invitation and taught at the State advisors to him. We are old friends and early dissidents. That was University of New York at Buffalo from 1970 to 1971. That was the reason I accepted his offer; I also knew that he would support my first long-term teaching experience in the United States. I Milan Panic, an American businessman of Serbian origin, as had already been to the United States on a Ford Foundation prime minister. I was certain that he would do everything possi- research grant in 1965 and 1966. ble to prevent civil war, promote peace, democratize Serbia and KURTZ: Our first dialogue was in Herzegovina in Montenegro, create conditions there for a market economy, and Montenegro, the second, in Dubrovnik, Croatia, and then we met get rid of Slobodan Milosevié, a fatal figure in Serbian history. at Boston University in Boston. Finally, for the fourth time, the KURTz: You're a critic of the regime of Milosevié, but you dialogue was held again in Yugoslavia. So, you were an early belonged to the Praxis 8 as well. What was that group? leading critic of Stalinism and Leninism in Eastern Europe. Of STOJANOVIC: We were a group of humanistic Marxists. We course, Milovan Djilas had preceded you with his criticism. Did began by reinterpreting Marx at the end of the 1950s. We said, he consider himself a Marxist humanist? this is a Leninized and Stalinized Marx. Let's get back to the STOJANOVIC: No. At first he was a dogmatic Marxist and authentic Marx. Of course, once we went to the original Marx we later on, having broken with Tito, he became an anti-Marxist lib- had to be critical and selective also vis-à-vis Karl Marx himself. eral. That is how we became revisionist-humanistic Marxists. Later KURTZ: Tell us something about your activity in the context on, from 1963 to 1964, we started bringing together not only of international communism.

Summer 1996 49 STOJANOVIC: We Praxists became a gathering point for revi- reprinted in the domestic and world press. The state prosecutor sionist-humanist Marxists. That is why the Soviet leaders and ide- tried to politically finish me and the judge. He said, in answering ologues attacked us as the "center of international Marxist revi- my speech, "Come on, professor, why do you argue against lis- sionism." I was savagely attacked as a "right-wing revisionist." tening to the tapes on a priori grounds? Why don't you listen to KURTz: The Marxist humanists were centered in Yugoslavia, the tapes and then say what you have to say?" but also in some other Eastern European countries? I countered: "Because, I told you already, this would be the STOJANOVIC: There were several "schools." One was ours; Hiroshima of human dignity. I am not going to listen to any such there was also a Hungarian group, a Polish group, and a tapes, they simply do not exist for me." Czechoslovakian group. We all cooperated. He escalated his attack: "What would you say if I were to tell KURTZ: You were repressed by the Tito regime. What hap- you that on the tape the defendant is cursing even President pened? Tito?" STOJANOVIC: Tito personally and publicly attacked us in I jumped up, and exclaimed, "Don't you ever put President 1968, asking for our removal from the University of Belgrade, Tito's name in this shameful way in our courts!" Frightened, he where all eight of us taught. However, because he was so con- sat down, and I never answered his question. The defendant was cerned about his image abroad he wanted... . freed. KURTz: Because of his battle with the Soviets he needed Then Tito attacked the judge. He said publicly: "Some judges Western support? in Yugoslavia stick to every word in the law, instead of to its STOJANOVIC: Absolutely. He wanted us removed, but not spirit." directly by him, but by our colleagues at the university. In other KURTz: Let's return to his pressure for the removal of the words, in order to get rid of us, he had to pressure our colleagues Praxis 8 from the University of Belgrade. to vote publicly against us. But they did not want to do this. STOJANOVIC: Our colleagues were forced by the government There was a six-year campaign against us, believe it or not, and in 1974 to elect eight committees, each consisting of five mem- against our colleagues as well. Titoists also tried to "bribe" us to bers. They were prominent Yugoslav professors, who had to look voluntarily resign from our positions. They offered us diplomatic at our record and report back to the university. All eight reports posts abroad, etc. Of course, we rejected all such "offers." said: "These are excellent professors. There is nothing wrong Finally, at the end of 1974 Tito ordered that we be removed, with them." legally or not. On the basis of these reports, on July 7, 1974 a public vote KURTz: Incidentally, we were having our dialogues during was taken. Our dean had to call everyone—beginning not with this period. We felt that it was important that Western public full professors, but with assistants, so they would not be influ- opinion condemn these attacks. enced. And do you know what the result was? Catastrophe for STOJANOVIC: It was our only hope that Tito would calculate Tito. One hundred and fifty votes for us, none against, one that it was better for him not to have us arrested. abstention. KURTZ: Every time he'd attempt to repress you, we would Tito got angry and convened a meeting of the Serbian Party send letters to the New York Times, the Times in London, and and government leaders, and he told them "It's either them, or media all over the world. We would get intellectuals to protest, me. I don't care for so-called legality. If necessary, they have to and the Praxis 8 became a great symbol worldwide. You person- be removed by the direct intervention of Serbia's government." ally criticized Tito. On January 29, 1975, when I was teaching at the University of STOJANOVIC: Yes. I published in Praxis in 1971 my criticism California at Berkeley, someone from the New York Times of the charismatic dictator. I did something else you probably do phoned to inform me that we had just been removed. not know about. There was a trial of a doctor in Tuzla, Bosnia- KURTZ: You were removed from the faculty but still received Herzegovina, the same year. The guy was lured by his former your salaries. mistress, who was angry with him, to her apartment, given a lot STOJANOVIC: Yes, for a while and only partially. When Tito to drink, and provoked into cursing everybody in the Central died in the beginning of May 1980, the post-Tito leadership Committee of the Communist Party of Yugoslavia, including changed our status from being suspended to being unemployed Tito himself. She taped his diatribe secretly and handed it over to professors. That was at the end of the same year. And then big the secret political police, and they arrested him. attacks began again. KURTZ: There was a law against defaming the president? KURTZ: In the mass media? STOJANOVIC: Yes. The poor guy was brought before the STOJANOVIC: Yes. They also tried to "bribe" us by offering judge. Now, it just happened that the judge was a closet dissident us various positions outside the university. We said: "No, it's a who wanted to help this man. So, instead of admitting the tapes matter of principle." Finally, six months later, they told us, "How as evidence, he posed the preliminary question of whether such about accepting research positions at the Institute for Social evidence is admissible on moral grounds. He invited me from Sciences?" We again rejected the offer since the institute was not Belgrade to come to Tuzla to the trial as an expert witness—I at the university. believe I was the first moral philosopher to be invited as such. Then they said, "But we need this good institute within the KURTZ: The right of privacy. The accused didn't know he university. So we intend independently of your case to integrate was being taped. it into the university. Would you then accept the positions there?" STOJANOVIC: At the trial, I gave a big speech, which was We answered that we would if it became part of, the univer-

50 FREE INQUIRY sity. They said: "O.K., we promise to do that but you should go Why do you think communism is so decisively finished? there immediately." STOJANOVIC: First, we have to distinguish between two types Being experienced, however, we said, "No, you first make it a of cases. Now, communism has collapsed in the former Soviet part of the university." So, they had to do this and it was only then Union and in Eastern Europe. But it has not collapsed in China that we accepted the positions, but under our added precondition and several other non-European countries. What we have in that a new "Center for Philosophy and Social Theory" would be China is a mix of communist political authoritarianism and some created as part of the Institute for Social Sciences, University of economic freedom. Now, this is a combination that can last Belgrade. By the way, our center has recently become an inde- pretty long. We know this from Spain, Portugal, and Latin pendent and separate institute, and I am the director. It is now America. called the Institute for Philosophy and Social Theory. However, I do not think it is a stable mix—one will have to KURTZ: Very early, you personally believed in pluralistic give way to the other in the long run. In my new book that you democracy, a multi-party system. mentioned in the introduction, I analyze the main reasons for the STOJANOVIC: Yes. I actually wrote that I cannot imagine collapse of communism. I talk about the structural-systemic democratic socialism without political pluralism, but added that weaknesses of communism. the real problem is how to achieve it in a very complicated coun- KURTZ: Was it basically an economic crisis, a failure to pro- try like Yugoslavia. That is why I added also that we should try duce goods? to achieve it gradually in order to avoid two main dangers. One STOJANOVIC: Partly. To put it in classical Marxist terms, the was eventual Soviet intervention; I didn't want the Yugoslav system was incapable of adjusting its politico-ideological struc- Stalinists to organize themselves legally and then invite the ture to the need to further develop the forces of production in the Soviets to intervene in our country. post-industrial, information age. The only exception was the KURTZ: There was great fear of Soviet intervention? forces of destruction, the military-industrial complex. STOJANovIC: Exactly. The second reason was that, in pre- KURTZ: What about the demand for political freedoms that World War II Yugoslavia, political parties were mainly based on began to build up? nationalities and religions, and that leads to catastrophe, as we STOJANOVIC: The system completely lost legitimacy. have seen again recently. Furthermore, its official ideology was in full decay. And that is about the time when Mikhail Gorbachev launched several URTZ: Well, we have come back to the present time. reformist ideas and ideals. IcCommunism has collapsed, and most everyone's surprised KURTZ: Perestroika. at the rapidity. What do you see as the future of socialism? STOJANOVIC: Also, new thinking and glasnost, as a reaction You're a democratic socialist. to what I call "mendacious consciousness," the last stage of the STOJANOVIC: I call myself a "social democrat." For me official ideology. However, the collapse did not have to happen democracy comes first. it's up to the people to determine in free at the time it did, primarily because Gorbachev had arrived at the elections what kind of a system they want. But I both include and top of the communist ruling class. go beyond this idea of an "open society." More precisely, I am a KURTZ: No one could have predicted that he would emerge. "social-eco-democrat," because I put in the center of my con- STOJANOVIC: No, including the accident of Gorbachev's cerns global ecological problems in the widest possible sense of being party secretary exactly in a place to which the Soviet the word, including the concern for sheer survival of humankind. Politburo members used to come for vacation. They noticed and KURTZ: What is the future of Karl Marx. Is he dead? brought him to Moscow because he was intelligent, eloquent, STOJANOVIC: What is dead in Karl Marx is his communist well-read, and young. utopia of a classless and stateless society as well as his utopian I believe that, to put it philosophically, Gorbachev's two and potentially dangerous idea of the dictatorship of the prole- essential instances of non-action did play a crucial role. One was tariat. For all that, I criticized him in my books, including the when he tried to push similar reforms in Eastern Europe, and previous one, From Marxism and Bolshevism to Gorbachev's then the dominoes started falling down, but he decided not to use Perestroika, which Prometheus Books published in 1988. force to stop it. He had even apocalyptic power. All previous What is not dead in Karl Marx is his critical insights into Soviet leaders did use it, no matter what, and the West could only alienation and reification phenomena, ideology, the economic issue protests. dimension of social classes, capitalism. There is no way to avoid KURTZ: This would have been in contradiction with all of his recognizing that Marx was pretty successful in his critical but not professed humanistic and democratic ideals. in his constructivist approach, and that radical conclusions ought STOJANOVIC: I believe that was the reason that he did not do to be drawn from that. For instance, I do not buy his rejection of it in 1989 in Eastern Europe. Two years later he could have done a market economy. this in the Soviet Union itself, to save communism and the KURTZ: You would defend a market economy? empire, but he didn't do it again. For three basic reasons, I think. STOJANOVIC: I combine market economy, private ownership The first was his Marxist humanism. of property, and competition with social-eco-democracy. KURTZ: He was a Marxist humanist? KURTZ: Do you consider yourself a Marxist humanist today? STOJANOVIC: He finally became one. Second, he was STOJANOVIC: No, I am a post-Marxist humanist. impressed by Western liberalism as well. Finally, there was his KURTZ: I want to get now to the collapse of communism. mother's influence in his formative years.

Summer 1996 51 KURTZ: His mother was a believing Christian. to which Bosnia-Herzegovina was added? STOJANOVIe: That was the third source of his humanistic STOJANOVIC: Yes. In it, genocide was committed against scruples with regard to using force. But let there be no misun- Serbs, Jews, and Gypsies, at a concentration camp called derstanding: he became inadvertently the great liquidator of Jasenovac. You will find in my new book a section called, "Was communism. He didn't want nor did he plan it. Yugoslavia Possible after Jasenovac?" KURTz: He was swept by history. KURTz: Incidentally, Prometheus Books has published a STOJANOVIC: He tried only to reform communism but at the book by the late Vladimir Dedjier titled The Yugoslav Auschwitz, decisive moments he didn't want to try to save it by force. How- which gives an account of the Jasenovac camp. ever, in order to explain what happened the second time (1991 in STOJANOVIC: After World War II there was dissension among the USSR, and not 1989 in Eastern Europe) we have to take into philosophers and writers about whether literature and philosophy account Yeltsin's actions. Unlike Gorbachev, Yeltsin was were possible after Auschwitz. However, nobody discussed the actively helping to destroy the social and state system in the question whether Yugoslavia was possible after Jasenovac, not USSR. So, these two leaders did play a very crucial role in the even in Yugoslavia itself. self-destruction of communism. KuRTZ: How many people were killed? KURTz: Why didn't the other top leaders use force to main- STOJANOVIC: Nobody knows exactly. Probably the most reli- tain the system? Is it that they no longer believed in communism able figures are those from the German military archives. They and were cynical? say that between 350,000 and 750,000 Serbs were killed. STOJANOVIC: This is a part of the explanation. Actually, KURTz: The Ustashe didn't use ovens, did they? some of them did organize a coup d'état against Gorbachev but STOJANOVIC: No. They were "premodern." They killed Serbs quite ineptly and without the determination to massively spill face-to-face. The official line of Ante Pavelic's so-called blood. These post-Stalinist conservatives were completely con- Independent State of Croatia was: "To kill one-third of the Serbs, fused by Gorbachev. Their self-description went like this: "We the other third to convert to Catholicism, and the rest to expel." have the feeling that Gorbachev has hijacked our plane and there KURTZ: Did the Vatican support this? According to Dedijer's is not much we can do without him. He does not want to lead us book, that was the case. or at least join us." You know, almost by definition, communist STOJANOVIC: What happened was that the Catholic church in conservatives were disposed to respect party rules more than Croatia and its Cardinal Stepinac welcomed Pavelic. I believe he communist reformists and reactionaries. had some second thoughts much later on, but it was too late. KURTz: They overthrew Krushchev at one point, though? Some Catholic priests played a direct role in the forced conver- STOJANOVIC: Yes. But that was another group and another sion to Catholicism of the Serbs, and some even in the genocide. generation. This generation of leaders, in addition to having lost KURTz: Pavelic was an ally of Hitler. self-confidence and belief ("mendacious consciousness"), had a STOJANOVIC: Yes. He was a lawyer, an émigré during pre- collective guilt feeling rooted in the history of communism. World War II Yugoslavia to Mussolini's Italy. So Italy and KURTz: The bloodbaths of Stalinism were on their minds. Hungary helped him, and finally Hitler also. When Yugoslavia STOJANOVIC: Exactly. Moreover, the official ideological was attacked and dismembered in 1941, he was brought back to phase I am talking about was primarily one of "real socialism" create a regime and state. and not of "socialist realism." In "real socialism," the basic argu- KURTz: Bosnia-Herzegovina became part of it? ment to justify the system was that it was a "reality." Now, it is STOJANOVIC: Yes. Croatian Ustashe claimed that all Muslims very difficult to kill en masse in the name of reality. That was in Bosnia-Herzegovina were Croats of Muslim religion, even incomparably easier to do in the name of future communist "the blossom of Croatianhood." That was their ideology to coopt utopia ("socialist realism"). the Muslims. To conclude my analysis of the putschists, they also con- KURTZ: Many Muslims did not oppose Hitler. tributed mightily to the self-negation of the communist social STOJANOVIC: The then Mufti from the Middle East came to and state system in the USSR. bless the S.S. Muslim "Hardzar" division that was created in Bosnia-Herzegovina. What happened in Yugoslavia during URTz: Let us now get directly to Yugoslavia. Many people World War II was rationalized under the abstract rubric "fascist hought that, at least in Yugoslavia, the problem of conflict crimes on all sides." Namely, Tito and other communist leaders between nationalities was resolved. Consequently, it was an (Djilas also) had a very primitive idea that the best way to deal absolute surprise and even shock to see the ferocious battles in with such crimes and traumas was not to discuss them, in order Yugoslavia. How do you account for them? to create brotherhood and unity among Yugoslav nationalities. STOJANOVIC: When Titoists came to power in 1945-1946 There was no discussion about such issues, so that the masses they triumphantly claimed that ethnic problems in Yugoslavia had either to be silent about them or (as the case was with fol- were resolved forever. However, by preventing discussion about lowing generations) did not know about them or were misin- the genocide committed by Croatian (and Muslim) Nazis formed. In our country there was no de-Nazification in terms of (Ustashe) against Serbs during World War II, for example, they enlightenment, in terms of rational discussion, like in Germany. only suppressed and did not solve the fissure between these two Yugoslav communists thought that it was sufficient to kill the sides. Ustashe they captured. By the way, the majority of them escaped KURTz: You are referring to the Nazi puppet state of Croatia to the West, including their leader, Ante Pavelic.

52 FREE INQUIRY KUR'rz: There was no discussion about Nazi rule in Eastern converted to Islam during the Turkish rule). And the second divi- Germany, either. Only in Western Germany. sion is within Christianity, between Catholics (Croats) and Would you now enumerate some of the other main reasons for Orthodox Christians (Serbs). In other words, the basic constitut- the disintegration of Yugoslavia in 1991? ing and defining characteristic of these three main nationalities STOJANOVIC: The second essential reason for the self-nega- in the former Yugoslavia is religion. tion of Yugoslavia was that in the 1970s it became a very con- KURTZ: How long was it after the death of Tito that it became fused and paralyzed mix of federation and confederation. There evident that Yugoslavia was going to break up? was a collective presidency at the federal level (six republics and STOJANOVIC: Not until almost the last moment, in 1991. two autonomous provinces were represented by one person) and What was obvious was that Yugoslavia was paralyzed, that it above it was Tito, president for life. That leadership, and also the couldn't function without essential reforms, but it was not obvi- Parliament of Yugoslavia, was supposed to function on the prin- ous that it would collapse completely. After all, since the Soviet ciple of consensus. In other words, each republic and Union still existed, it was still in the interest of the West to sup- autonomous province had veto power. port the integrity of Yugoslavia. Now, they did not use it effectively under Tito, because he Now, the moment the West came to the conclusion that even would, as a dictator, intervene and dictate "consensus." Once the Soviet Union was disintegrating, it lost interest in maintain- Tito was gone in 1980, however, what had been a consensual ing Yugoslavia's integrity and even contributed to its breakdown. constitutional decoration for Tito's autocracy became abruptly a I do not want to give the impression that the main reason for our real system of decision-making. And so Yugoslavia between collapse was the West. 1980 and 1991 still existed but hardly functioned. KURTz: Terrible slaughter has occurred since 1991. Would KURTz: Because the nationalities and their federal units you say that genocide has been perpetrated on all sides? In the couldn't compromise? West there's been great criticism of the Serbs, as you are well STOJANOVIC: They couldn't agree on anything important. aware. Consequently, Yugoslavia lost at least ten years (not counting STOJANOVIC: I wouldn't say genocide, but rather mass atroc- those under Tito who also was against meaningful reforms in the ities have been perpetrated by all three sides. Nobody knows 1970s) in not introducing necessary reforms. exactly how many people have been killed. I personally suspect This was partly due to hostility between different ethnic that most of the victims are Muslims, and that the Serbs have lost groups, but also due to competition between the communist politically. The Croats in Bosnia-Herzegovina and Croatia are bureaucracies in the republics and autonomous provinces. the main winners. Moreover, they wanted new legitimacy. Titoism was gone, and KURTz: The moment the state collapsed chaos ensued. they started appealing to their constituencies. Anarchy. Thomas Hobbes says in his Leviathan that, when there KURTz: Are all rulers of the new independent states of the is a collapse of sovereignty, then life becomes "nasty, brutish, former Yugoslavia former communists? and short," no person is safe, and one will attack another. The STOJANOVIC: Yes, with one exception. The president of worst kind of passions are unleashed. Macedonia is Kiro Gligorov, former member of the Politburo of STOJANOVIC: The rules of the game changed and there was the Communist Party of Yugoslavia. Serbia is run by Slobodan fear and panic. At the same time what you had in the former Milosevié, who was president of the Central Committee of the Yugoslavia is terrible mistakes by second- and third-rate post- Communist Party in that republic. The president of Montenegro, Tito political and military leaders. Beyond a certain point they Miodrag Bulatovié, was the president of the Central Committee became a driving force. in that republic. Franjo Tudjman, president of Croatia now, was KURTz: Is it no longer possible to reintegrate Yugoslavia? one of Tito's generals. Milan Kucan, president of Slovenia, was STOJANOVIC: Not as a common state, but what will be viable, president of that republic's Central Committee. The only one I hope, is to reintegrate it economically and culturally. who had nothing to do with communism and was even an anti- communist is Alija Izetbegovic, president of Bosnia-Herze- URTZ: As a humanist, and having seen these terrible govina. He was in jail twice under the communists, the last time Knational and religious hostilities, what about building a because of his Muslim-fundamentalist Islamic Declaration in the world community? What significance does that ideal now have early 1970s. for you? KURTZ: To what extent are your wars religious in origin, STOJANOVIC: Enormous significance. Primarily because since the population represents three great religions and denom- humanity is at a turning point. Humankind has since 1945 been inations: Roman Catholicism, Eastern Orthodoxy, and Islam. entering a state in which it will increasingly become capable of STOJANOVIC: In my opinion, there is no doubt that our con- committing collective suicide by nuclear, biological, chemical, flicts are fratricidal, inter-national, and inter-religious civil wars. etc. means. It does not have to be an inter-state conflagration; indi- KURTz: Not inter-ethnic? vidual and group terrorism will suffice pretty soon. Add to these STOJANOVIC: Serbs, Croats, and Muslims are of the same means potentially apocalyptic problems such as the North/South ethnic stock. These three nationalities, all South-Slays, speaking gap, the population explosion, ecological disasters, etc. one language (Serbo-Croatian) are divided by religion and his- Let's imagine that somehow or other we are going to resolve tory. You first have a division between Christians (Serbs and these problems. There is, however, one problem that we cannot Croats) and Muslims (former Christians, Serbs, or Croats, who remove completely, and that is the fact that modern technology

Summer 1996 53 has apocalyptic potential. Human beings, once they have created KURTZ: What are the values, the ideals? Are they still human- an apocalyptic technology, will never lose the ability to make it, istic, and in what sense? assuming even that they abandon it temporarily. And we all know STOJANOVIC: I think that the basic value has to be the sur- that we have never been able to create a technology that would vival of humankind. We have to stop treating its survival as a not fail at least once. Now, by definition, for the apocalyptic tech- taken-for-granted precondition for other values, and treat it as the nology it is sufficient to fail only once to cause disaster. supreme value. KURTZ: There is today a great vacuum of ideals; moreover, KURTZ: Even with the end of the Cold War, and the arms the great religions are contending for control. rivalry between East and West gone, you still think that the sur- STOJANOVIC: Absolutely. G. Anders has a very useful con- vival of humankind ought to be at the top of the agenda? cept, "the obsolescence of man," meaning that we have not STOJANOVIC: We have to avoid self-delusion. Now that there adapted to the new, apocalyptic problems. Look at our basic con- is no likelihood of nuclear exchange between the United States cepts and institutions. What can you do with nation states at the and the USSR, we do not any longer think seriously about the global level? Although it is no doubt the best system invented, probability of apocalypse. But imagine that there is one day an democracy is nevertheless pretty shortsighted-because of that inter-nationality and inter-religious war with nuclear, biological, politicians, not visionaries, are usually elected. or chemical arms. Who is going to stop crazy people from using KURTZ: There's no long-range vision. them? There is a growing trend of fragmentation of multi-ethnic STOJANOVIC: Yes. The concept and practice of power is also states. United Nations Secretary General Boutros Boutros-Ghali obsolete. It is conceived and practiced as a zero-sum game. has said that if this trend continues, in thirty years or so However, we need power understood as the ability to pull humankind would have to deal with about five hundred inde- together and cooperate in trying to resolve our global problems. pendent states and statelets. Take the concept of sovereignty. What does it mean to say even KURTZ: What is the message of humanism in this vacuum? for the U.S.A. that it is sovereign if, let's say, in fifty or one hun- STOJANOVIC: We have to build a "quasi-religion" of human- dred years, terrorists could destroy it and the human race as a ity, or at least to poeticize the existence of humankind. whole? Against the background of such a possibility is not our Admiration, thrill, amazement, awe-that is how astronauts concept of national security outmoded? describe the spectacle of Earth and us on it when they are tem- KuRTZ: What then do you suggest? A new global ethic? porarily separated from it and can view it from space. Unfor- STOJANOVIC: We spoke about the need for it in Humanist tunately, the most radical positive humanist utopia is increas- Manifesto II. But beyond that we have to try to create a democ- ingly going to be the survival of humankind and the most radical ratic world federation in which one of the basic principles would negative utopia the self-annihilation of humankind. This is be global solidarity. humanism and post-humanism at once. •

(Bergman, Continued from p. 46) Long, Edward LeRoy. 1952. Religious Beliefs of Christian Student in a Secular Society. Regnery American Scientists. Greenwood Press, Gateway, Inc., Chicago, Ill. Chambers, Jack A. 1964. "Creative Scientists of Publishers, Westport, Conn. Vaughan, Ted. R., Douglas H. Smith, and Gideon Today" Science 145 Sept. 11, pp. 1203-1205. Margenau, Henry and Roy A. Varghese (Eds). 1993. Sjoberg. "The Religious 0rientation of Amer- . 1965. Response to Eisenman and Datta Cosmos, Bios, Theos ... Scientists Reflect on ican Scientists." Social Forces. pp. 519-526. Science 147 Jan. 1. Science God and the Origins of the Universe, Wright, Robert. 1988. Three Scientists and Their Datta, Lois-Ellen. 1965. "Study of Creative Life, and Homo sapiens. Open Court, La Salle, Gods; Looking for Meaning in an Age of Scientists: Comments on Methodology" Science Ill. Information. Time Books, New York. 147 Jan. 1. Mayer, Ronald Wesley. 1959. Religious Attitudes of Drawbridge, C. L. 1932. The Religion of Scientists. Scientists. Ohio State University, Ph.D. Dis- Macmillan Company, New York. sertation. Fairhurst, Alfred. 1923. in Our Universities. McCabe, Joseph. 1927. The Beliefs of Scientists. FREE The Standard Pub. Co., Cincinnati, Ohio. Haldeman-Julius Publications, Girard, Kansas. INQUIRY Field, Marvin D. "Belief in Creationism" San Morris, Henry M. 1982. Men of Science; Men of Francisco Chronicle May 15, 1981 p; 9. God; Great Scientists Who Believed the Bible. Holders Goertzel, Victor and Mildred G. Goertzel. 1962. Creation-Life Publishers, , Calif. Cradles of Eminence. Little, Brown and Roe, Anne. 1953. The Making of a Scientist. Dodd, Storing your issues of FREE INQUIRY Company, Boston. Mead & Company, New York. on your bookshelves will be easier Goss, Richard J. 1994. "The Riddle of the Religious Stark, Rodney. 1963. "On the Incompatibility of with the purchase of a vinyl holder. Scientist." The American Rationalist, May-June, Religion and Science: A Survey of American Each holder has a slot for labeling, Graduate Students." 39(1):105-107. Journal for the Scientific and can accommodate four years of Lawrence, Bruce. 1989. Defenders of God; The Study of Religion, vol. 3, no. 1, Fall: 3-20. Fundamentalist Revolt Against the Modern Age. Terman, Lewis and Melita H. Oden. 1959. The Gifted FREE INQUIRY and the Secular Harper & Row, Publishers, San Francisco, Calif. at Midlife, Stanford, Calif. Stanford Univ. press. Humanist Bulletin. Leuba, James H. 1916. Belief in God and Immor- Tipler, Frank J. 1994. The Physics of Immortality. Double Day, New York. tality: Psychological, Anthropological and $11.95 each, Statistical Study. Boston: Sherman, French and Tourney, Christopher P. 1994. God's Own Scientists; Company. Creationists in a Secular World New Bruns- postage and handling included 1950. The Reformation of the Churches. wick, New Jersey: Rutgers University Press. Boston: The Bacon Press. Trabrum, A. H. 1910. The Religious Beliefs of Call toll-free to order Lightman, Alarm and Roberta Brawen. 1990. The Scientists. British Christian Evidence Society. Lives and Worlds of Modern Cosmologists. Varghese, Roy A. (Ed.). 1984. The Intellectuals 1-800-458-1366 Cambridge: Harvard University Press. Speak Out About God; A Handbook for the 54 FREE INQUIRY According to Ba Ren, there are common elements in human feelings, from which humanism stems. The Hard Course of Third, class society represses human nature. We carry on class struggle in order Humanism in China to emancipate human nature. This is gen- uine humanism. Ba Ren's treatise and book came under attack from all sides. Henceforth, talk of Lei Yong-Sheng humanism and the theory of human nature vanished from sight. The world of litera- n the international communist move- ture and art was flooded with analyses of Iment, humanist theories and thoughts class struggle. have been rejected. Although Marx him- In 1963, Mao called for fighting against self was a great humanist, most of his suc- revisionism. He held that the capitalist and cessors have objected to it. It is because, feudalist culture was still dominant. Under according to them, the international com- the ultra-left trend of thought, the authori- munist movement deals with life-and- ties continued to criticize bitterly some lit- death struggles between classes with the erary, dramatic, philosophical, and histori- aim of seizing state power, but humanism cal works. These works were charged with advocates reason and compromise, which "advocating the landlord—capitalist human- would dampen the enthusiasm of the pro- ist class and the theory of human nature." letariat for their revolution. They insist movements. First, there was a massive As a result of long-term criticism, the that humanism is based on individualism movement to remold intellectual ideology, absolute authority of the theory of class and rejects collectivism. which forced intellectuals to accept and struggle was established. Whoever was Therefore, Marx's humanist thought has adopt the ideas of Marx, Lenin, and Mao against this principle was against the not been developed by Marxists. On the Zedong. Soon afterwards, critiques came Communist Party and socialism, and so contrary, it has been suppressed by them. In one after another. In 1951, the movie Wu was a counterrevolutionist. Ruthless out- the guise of class-struggle theory, anti- Xun was criticized; in 1953, Hu Feng's rages were committed against the Chinese humanism has been growing and spreading ideas about literature and art; in 1954, Hu people from 1966 to 1976. Advocating vigorously. For example, soon after the Shi's philosophy and Yu Pingbo's bour- inhumanity thus not only brought great October 1917 revolution Nikolay Ivanovich geois ideas in studying the Chinese ancient suffering to the Chinese nation, but humil- Bukharin proposed proletarian humanism novel A Dream of the Red Mansion; in iation before the world. in 1930s, changing Bolshevik's principles 1955, Liang Shuming's so-called reac- In short, from the establishment of the after seizing state power. Bukharin was put tionary thought. Why did the party criti- People's Republic of China in 1949 to to death, however, and his proletarian cize them? One of the reasons was that 1976, the end of the Great Proletarian humanism was drowned in blood. these works were sympathetic to the bour- Cultural Revolution, a succession of mis- Having followed the example of the geoisie, concerned with humanity, and fortunes had befallen humanism. Before Union of the Soviet Socialist Republics, reflected humanist principles. Many well- being studied, it had been labeled the Chinese revolution naturally inherited known writers, including Ba Jin and Shen "counterrevolutionary" and banished to the international communist movement's Congwen, also came under attack. the lowest depths of hell. Before the theoretical traditions. Since the People's The famous writer Ba Ren had the meaning of humanism had been compre- Republic of China was established, human- great courage to express his opinions, hended, research and discussion about it ist theory has been criticized mercilessly publishing his famous treatise "On were forbidden. This, as Mao Zedong and thoroughly. This state of affairs did not Humanity" in 1957 and his book On said, is a "poor and blank" state. change until 1976. Scholars of humanism Literature: To look for love, to enjoy life, have gone through many great hardships. to hate death, to respect persons who have fter Mao's death, the Chinese people a strong sense of justice and are ready to inally cast off "worship of idols," got mce 1949, the Communist Party of help the weak are properties common to a clear understanding of cultural autocracy China has launched a series of political all human beings. Only by expressing fine and inhumanity, and in the meantime pon- "' "sentiments" can literary and artistic dered deeply the reasons the Chinese Lei Yong-Sheng is professor of philosophy, works embody proletarian principles. nation suffered great misfortunes. In order dean of the Department of Social Sciences, Second, the reason literary and artistic to avoid repeating past mistakes, the and chief librarian at the Chinese Political works fascinate people is that these sen- Chinese people returned to respecting College of the Young in Beijing. He is the timents connect people to each other. human nature and found it necessary to author of The History of Western Epistem- Consequently, it is the fine sentiments advocate humanism, along with human ology, among other works. that are the basis of literature and art. values and human rights. Hence, there was

Summer 1996 55 a revival of interest in humanism. time, the government recruited scholars 1984. Public discussion about humanism, Since 1978, some well-known scholars, from colleges and scientific research insti- at first so great in strength and impetus, for example, Zhu Guanqian, Ru Xin, and tutions to criticize humanism. came to a premature end. Wang Ruoshui, published in succession In mid-October 1983, the CCCPC con- essays re-evaluating humanism. This vened the Second Plenary Session of the istory has again and again proved that prompted immediate and strong repercus- Twelfth Central Committee. One of the two Hofficial political rulings cannot inter- sions and countrywide discussions on topics for discussion was "to prepare for fere with academic research. Numerous humanism. Between 1980 and 1983, two cleaning up the pollution of the spirit." The scholars were disgusted with those who hundred magazines were involved in these lectures charged that supporters of human- used their authority to force their col- discussions, and 750 essays on this subject ism are really interested in criticizing leagues to submit. Thus, after Hu's article were published. The discussions centered socialism and that their words and actions was published, research into humanism did on the following questions: What effect are "the expression of capitalist liberaliza- not cease like in the 1960s. Some scholars does humanism have on history: progres- tion," and must be firmly cleared away. who were sympathetic to humanism still sive or reactionary? What is the relationship The farce of mass criticism was re- strove to express their viewpoints openly. between Marxism and humanism: are they enacted in newspapers and magazines. In 1986, Wang Ruo Shui published his col- opposite or identical? What is humankind's The lengthy and tedious articles all sang lected works, Defending Humanism. His place in Marxism? Is it the starting point? the same tune, that is, they reproved the essay "My Views on the Question of Most scholars, to be sure, asserted that, ideas that asserted that Marxism is Humanism," refuted Hu's article. He if humanism is fairly and objectively eval- humanism, and that socialist society was stressed that humanism was essentially a uated, it has been shown to have positively alienating. This academic discussion value system, not only moral principles influenced humanity. It is an inevitable turned to political criticism. Furthermore, and norms, but also a world outlook. In trend that humanism will play a more the Communist Party of China, through a 1987, I published the book, How Does important role in social progress. Thus, restricted circular, demanded that party Historical Materialism Take Shape? which socialism shouldn't reject humanism. members who published opinions favor- discussed humanism and showed that Marx's ideal is the elimination of "alien- ing humanism had to retract them. Marxist humanism points out how to ation from humanity" and the "return of On January 3, 1984, Hu Qiaomu, a emancipate and develop human beings man to himself." Marxism not only isn't member of the Political Bureau in charge completely. It expresses the process and anti-humanism, it is supreme humanism. of ideology, published a lengthy article, end-result of human self-development. Still, a small number of people have per- "On the Question of Humanism and Moreover, other scholars, through their sisted in opposing humanism in China. Alienation." It was an official ruling on the books or essays, contradicted Hu's posi- If Marxism is to be identified with discussion. Hu contended that humanism tion, displaying dauntless courage for the humanism, we must open the door to has dual meanings: on the one hand, sake of truth and study humanism and its research into humanism. As more and humanism is a world outlook and a con- origin and development. In 1989, I formed more scholars threw themselves into the ception of history; on the other hand, the "Study Group of the History of Wes- discussion in the 1980s, the criticism of humanism is a system of moral principles tern Humanism." Since then, under humanism grew weaker. The Central and norms. Humanism as a world outlook extremely difficult circumstances, it has Committee of the Communist Party of and a conception of history is the ideolog- translated a number of texts, published China (CCCPC) prepared to intervene. ical system of capitalist idealism that is essays, and planned a series of study The March 7-13, 1983, "Nationwide opposite to Marxism, and at present, it has books on humanism. Academic Symposium for the 100th no positive significance. Humanism as Now, the study of humanism is again Anniversary of the Death of Marx" gave moral principles and norms should be gaining respect. Questions about human- an excuse for the intervention. labeled as "socialist humanism" and be ity are once again the focus in academic The sponsors for the symposium were advocated. Hu demonstrated that Marxism circles. Since 1990, more and more essays the CCCPC Propaganda Department, the is antagonistic to humanism and opposed have addressed questions of humanity's CCCPC Party School, the Chinese so-called Marxist humanism. He main- place in the world, freedom, alienation, Academy of Social Science, and the tained that humanism's purview must be rights, and so on. Most writers, however, Education Department. Contrary to their confined to the norms of daily conduct. avoid using the term humanism. wishes, Zhou Yang, senior official theorist, Hu reached a political conclusion. To Humanist ideas have a long history, made a speech entitled, "Several Theo- advocate the humanist world outlook and and questions of humanism permeate the retical Issues about Marxism," which conception of history and criticize social- various realms of society. The humanist openly advocated the reevaluation of ist alienation is not a typical academic spirit has indomitable vitality. In China humanism. The sponsors at once found theoretical problem. "The fundamentally the study of humanism will encounter someone to refute Zhou. But the sympo- wrong thinking about humanism not only many difficulties, but I believe that sium was so important and Zhou Yang gives rise to theoretical confusion, but humanism will surely become a signifi- himself so renowned that his speech had a also leads to the negative political conse- cant subject in academic research. The great and profound impact. More and more quence," he wrote. Widespread criticism Chinese intellectual will carry the human- essays advocated humanism. In the mean- of humanism continued until the end of ist spirit forward! • 56 FREE INQUIRY Reviews God: A Life laws to Moses. Among them are the Ten Robert Gorham Davis Commandments, though he himself, on many occasions, had violated the com- God, a Biography, by Jack Miles (New inspiration—Christian, not Hebrew— mandment, "Thou Shalt Not Kill." York: Alfred A. Knopf, 1995) x + 446 came from hearing, as a boy of fourteen, a God chooses the Israelite nations as his pp., cloth $27.50. Chicago version of the rhyme in James own, but then employs foreign armies Joyce's Ulysses: worshiping different gods to destroy ack Miles's God is a bold, often amus- them. This is to punish their rulers for dis- My mother was a Jewess. biography of the god of the loyalty to himself, at terrible cost to the Jing My father was a bird. Hebrew Bible, about whom Miles, as it And I'm the queerest fellow population as a whole. turns out, has nothing good to say. Since That ever said a word. According to Miles, not until Isaiah God is by convention immutable and out- does God show any love for humans, but side time, Miles can write his biography The trouble with treating the Hebrew the "mix of good and bad news in Isaiah only by treating the successive ideas of Bible as a work of art is that art requires baffled [Isaiah's] contemporaries no less God suggested by the writers of the an artist. Plenty of talented writers con- than it does us." Miles's outstanding con- Hebrew Bible as if they were stages in a tributed to the different books of the tribution is his discussion of Job, where human life. Bible—Harold Bloom celebrates one such "God's destructive or demonic side ... is The incompatible visions of these vari- writer in his Book of J—but there is no brought to full consciousness." God's ous writers is evident at the very beginning overall artistic control. Moreover, the boastful speech from the whirlwind, to a of Genesis in the two accounts of the cre- Israelites were great wanderers. Biblical Job he has treated so cruelly, emphasizes ation, coming one right after the other. In scholars, from whom Miles distances power, not justice. According to God, Job the first God says, using the royal "We": himself, have shown the influence of has shown his superior morality, and God, "Let us make man in our image, after our neighboring gods on Israelite conceptions recognizing this, never, in the Hebrew likeness." In the second, which contains of their own Yahweh or Elohim. To Miles Bible, speaks again. the story of Adam and Eve and the serpent, these contributing influences are conflicts I thought of Carl Jung's similar con- God is angered when humans eat from the within God himself. demnation of God in his compelling forbidden fruit tree. He exclaims, "Behold For his biography of God, Miles takes Answer to Job and regretted that Jack the man has become like one of us, know- his sequence from the Tanakh, or Hebrew Miles, a former Jesuit who has studied at ing good and evil." "Us" now means God Bible, which has a different order of the Pontifical Gregorian College in and the members of his court. major sections from the order in the Rome, holds a doctorate from Harvard Unfortunately, as Miles will tell us in Christian Old Testament. Where the and is now on the editorial board of the his discussion of Job, knowledge of good Hebrew Bible puts the "writings" last, the Los Angeles Times, did not, like Jung, go and evil does not make "us"—that is, God Christian Old Testament ends with the on to the New Testament. Its God is for and members of his court—moral. In fact, prophets, major and minor, to prepare the most Christians that of the Old Testament they set a very bad example for mankind. way for Jesus as the Messiah. as well. Miles describes the God of the Hebrew Miles's way of taking God is basically Jung said that the New Testament Bible as a mixed-up, amoral bungler, con- invalid but amusing and offers a wealth of depicted God as "the dangerous Yahweh stantly surprised at the consequences of ammunition to non-believers who reject who still had to be propitiated." He went what he has done. the assumptions of fundamentalists that on to ask, "What kind of father is it who Reading William Kerrigan's survey of the Bible as the word of an unchanging would rather his son were slaughtered than Hamlet criticism, Miles decided to write God is not only all true, but true at all forgive his ill-advised creatures who have like the Shakespearean critic A. C. points in time. been corrupted by his precious Satan? Bradley, with God as Hamlet. An earlier An arbitrary God, modeled on cruel, What is supposed to be demonstrated by impulsive Mid-Eastern emperors, creates this gruesome and archaic sacrifice of the Robert Gorham Davis, literary critic and humans to populate the Earth, then son? God's love or his implacability?" frequent contributor to FREE INQUIRY, is drowns all but eight in the great flood. He I'd be eager to know how Miles would - professor emeritus of English literature at perversely tests Abraham by ordering him respond to Jung's condemnation. Would Columbia University. to sacrifice his son. During the Exodus he he be as severe with the Christian God as becomes law-giver, dictating detailed with the Hebrew? •

Summer 1996 57 particles that had melded together into a single superforce became a messy world Books in Brief with randomness and chaos ... and the various quarks that had not previously existed. Gell-Mann predicted decades ago that quarks in normal matter come in The Hallelujah Revolution, by Ian Cot- given equal footing. These demands have groups of three: two up quarks and one ton (Amherst, N.Y.: Prometheus been the impetus for both state legisla- quark in protons; but two down quarks Books, 1996) 244 pp., cloth $24.95. The tion and test cases in state and federal and one up quark in neutrons. He also Hallelujah Revolution: The Rise of the courts. The claim being made by the pro- said that up and down quarks, once cre- New Christians describes the charis- ponents of creationism is that it is a sci- ated, allow us to peer back in time. He matic religious revival currently sweep- ence and therefore deserves to take its took the name from the line, "Three ing Great Britain and the world with a place among other scientific theories that quarks for Muster Mark," in James focus on "miracles," the supernatural, are taught in school systems throughout Joyce's Finnegans Wake (a work that has and the transcendental. The new the country. This book is a powerful col- been known to confuse humanists and Evangelical movement is revolutioniz- lection of essays examining this explo- scientists alike). ing what it means to be a Christian today sive debate by taking as its point of On April 16, 1995, an international and proving to be a significant social departure the editor's experience as an team of 439 scientists working at the and political force. Conservative, politi- expert witness in a creation "science" Fermi National Accelerator Laboratory in cally adept "Evil Empire" fundamental- test case in Kansas. As the debate over Batavia, Illinois, announced that the ism is out; instead, the emphasis is on evolution in the schools heats up with quest, begun by philosophers in ancient traditional Christian concern for the each new court case, the time has come Greece to understand the nature of the poor, the needy, and the underprivileged for clear-headed analysis and informa- matter, may have ended with the discov- in an age of uncertainty. Ian Cotton tive discussion presented in understand- ery of evidence for the top quark, the last approaches this controversial subject able terms. By combining a thoughtful of twelve subatomic building blocks that with sensitivity and insight. His investi- and balanced set of essays with illumi- now are believed to constitute all of the gation examines the new style of reli- nating introductions, a glossary of terms, material world. gious worship, focusing on the reintro- and suggestions for further reading But Is Gell-Mann elaborates upon and duction and celebration of the It Science? offers both professionals and humanizes the universe's inspiring diver- paranormal and the way in which the interested readers an opportunity to sity. It remains to be seen if the emergence movement links with other late twenti- assess the arguments and to reach an of complexity from simplicity is a unify- eth-century trends, such as the Green informed opinion. ing concept that not only encompasses the and New Age movements, the informa- physical world but also that of human tion revolution, decentralization, post- —James A. Cox behavior and intellection invention. Gell- industrial irrationalism, and even priva- Mann brings in chimpanzees, the super- tization. He explores the psychology of The Quark and the Jaguar, Adventures string theory, and Shakespeare, among mass conversion, the new evangelicals in the Simple and the Complex, by other subjects, to support his case. The and why they are susceptible, and how Murray Gell-Mann (New York: W. W. jaguarundi, or wild cat, that he had not the new church functions on a day-to- Freeman, 1994) 392 pp., cloth $23.95. expected to have come across some time day basis. Included is fascinating For nonscientists, the prospect of under- ago in Ecuador, also figures, an illustra- research that links religious conversions standing the complexity of physics is tion of how sometimes we make a discov- not just to personal or collective insecu- tempting but likely unachievable. But not ery entirely by accident. rity, but to the specific operations of the for Murray Gell-Mann, author of The The new discovery about quarks will human brain. The Hallelujah Revolution Quark and the Jaguar, a Humanist make little difference in our everyday is an authoritative and entertaining Laureate in the Academy of Humanism, lives, perhaps. However, the Standard account of a phenomenon that can only the 1969 Nobel Laureate in physics, Model so important to physicists has now assume increasing significance as the teacher at the California Institute of been validated. That lends credence to millennium approaches. Technology, and co-author, with Yaval what is central to our understanding of the Ne'eman, of The Eightfold Way (1964), nature of time, matter, and the universe. But Is It Science? Michael Ruse which explains their scheme for classify- But physicist Edward Witten of (Amherst, N.Y.: Prometheus Books, ing interacting particles. Princeton's Institute for Advanced Study 1996) 406 pp., paper $22.95. Today What is a quark? According to cos- cautions that there is still an unresolved America finds itself once again embat- mologists, the top, bottom, strange, and problem concerning the Standard Model: tled over the emotionally charged issue charm quark did not exist before the Big a crucial ingredient known as the Higgs of creationism. Advocates of creationism Bang. Just prior to that primal explosion, boson is still not understood. are demanding that it displace evolution order reigned—in short, before the Big in the public schools, or at least that it be Bang, something did exist: forces and warren Allen Smith

58 FREE INQUIRY (Larue, continued from p. 14) health and preventive health care. She would soon end her life, she won a bridge wrote about alienation and discrimination, game and then she left Vern with a list of time instructor in Sociology at Cal State including discrimination in the health care jobs to do—including the final prepara- Northridge. In 1968 she became an delivery system, as well as about poverty tion of a book she was completing. Assistant Professor of Nursing at UCLA. and ethnicity, and about discrimination Many of her published writings also This was the year the Bulloughs adopted against African-American applicants to bear Vern's name. These two were a team, two-year-old Michael. Four years later nursing school. She wrote about women's tightly bound together, appreciative of Bonnie became an UCLA Associate health in articles ranging from concern and so in love with each other and with Professor and Chair of the Primary Care with providing emotional support for life that they were free to reach out and Section. In 1975 she joined the staff at Cal women with breast cancer to Kegel exer- embrace life. Their combined efforts have State Long Beach as a Professor of cises for stress incontinence to issues of never been simply theoretical; they have Nursing and Coordinator of the Graduate poverty, ethnicity, and community health been socially practical, influencing Program. Bonnie was a pioneer in the as they relate to women and children. humanity and the lives and well-being of Nurse Practitioners Movement, which Both she and Vern were were actively others. Her life has affected society and was designed to relieve doctors of tasks engaged in studies pertaining to human helped make the world a better place in that could just as well be performed by sexuality. They wrote about the history of which to live. trained nurses, establishing the first prostitution, about homosexuality and degree courses in California and probably lesbianism, about cross-dressing and e are grateful that Bonnie Bullough in the country. As a result training centers other transgender behavior, about contra- Whas been and still is a part of our were developed nationwide. ception, family planning, abortion, and lives. Her influence endures in the won- Bonnie decided she wanted to become population. derful humanistic and humanitarian con- a dean. When she sent out her resumé, four Every study, every research, every arti- sequences that flow from her character schools responded. Bonnie chose Buffalo, cle, every book expressed humanistic and her acts. Who she was and what she and in 1979 she became Dean of Nursing concern. Each publication was more than stood for endures in our thoughts and at the State University of New York at a statistical study, but represented feelings words and acts. We will remember Bonnie Buffalo. Vern tagged along. After all, he and commitments that welled up from the as a living presence and that memory will points out, Bonnie had been following him heart and from commitment to life, to liv- bring refreshment to our hearts and around from school to school and city to ing, and to loving and helping others. strengthen us in times of trial. We have city—now it was his turn to follow her. In Characteristically, Bonnie, the multi- shared some of the reflections of her pres- 1993 they both returned to Southern gifted wife, mother, scholar, and educator, ence among us and we can treasure these California and became professors at the was her efficient self right up to the end of for in this troubled world there can never University of Southern California. her life. Even as she was suffering from be too much of the warm, friendly, helpful There is one more important dimen- the interstitial lung disease that she knew loving outreach that Bonnie represented. • sion to Bonnie's life. She was born into a Mormon family, but soon became disaf- CODESH Changes Name to fected. In 1946, while in nursing school, she and Vern came under the influence of Council for Secular Humanism the great Unitarian minister, Ed Wilson, one of the pioneers in the humanist move- Effective with this issue of FREE INQUIRY, the Council for Democratic and ment. Through him they discovered their Secular Humanism changes its name to the "Council for Secular Humanism." The name was changed for two reasons: identity as humanists and together have 1."Democratic" was included at the Council's founding in 1980 to reduce made endless contributions to the growth Americans' confusion between secular humanists and Marxist atheists. With of humanism in America and elsewhere in the fall of Communism in eastern Europe, this distinction is no longer critical. the world. Bonnie's humanistic concerns 2. Because of its length, the original name was often shortened to the led her to embrace a wide variety of acronym CODESH, which carried no meaning for people not familiar with the friends without regard to race, religion, organization. In particular, when spokespeople appeared in the media, it did color, or lifestyle. Her interests were little to strengthen the secular humanist position to have them identified as humanistic, humanitarian, professional, representatives of CODESH. and inclusive. Wherever possible, the Council for Secular Humanism plans to avoid the Obviously, she never lost her commit- use of an acronym. When brevity counts, call us "the Council." By this means ment to nursing. Throughout her profes- we hope to enhance the visibility of secular humanism as a cause and a life- sional life she wrote and acted on behalf of stance, especially when FREE INQUIRY writers and editors appear in the media. the nursing profession, including studies —7bm Flynn of the career ladders in nursing, evaluation COUNCIL FOR of student attitudes, research in nursing SECULAR practice law, three volumes on the history HUMANISM of nursing, and two books on community

Summer 1996 59 (Letters, conta from p. 3) the wrong side of this issue. If a biblical Over the centuries no such being has God-centered society is the answer to all been perceived descending from his aloof would have us believe that this testing is our woes, where was the born-again and icy throne to disallow the monstrous evil. Christian's compass prior to 1964? atrocities that litter the pages of history as Absolutes may help a society tem- Frankly, although they seem adamant well as our daily news sources. We are porarily. But we will question the about the question, "If there is no God, told he has the power to stop such carnage absolutes, and not all societies will have why should I be moral?" I think the real but permits it nonetheless. Indeed, the the same absolutes. This will lead to reason fundamentalist Christians ask this Bible alleges that he has not only permit- polarization, depersonalization, and con- is because they possess a thanatophobia, ted brutal savageries but has instigated flict. Also, the absolutes themselves are one that can only be assuaged by the more than a few flagrant ones of his own. depersonalizing, by directing our experi- belief that there is no real death, which is As for Frame's insistence upon an ences through a set of rules (a Frame- provided by the dogma of Christian fun- absolute reason to be moral, he may as work?). damentalism (in other countries, it would well seek the philosopher's stone. Perhaps It may be that some people really, psy- come from whatever the local orthodoxy the only sufficient reason open to any of chologically need absolutes. There might is). Therefore, they don't ask the question us is the desire and will to be moral, spec- be some exceptions, but I think that most because they really want an answer; they ulate as one may on their source. Neither people should have no problem learning proclaim that one cannot have morality or the compassionate and caring nor the dis- to think for themselves. meaning without God because, if this isn't solute and malevolent are motivated by true, the obvious lack of evidence for absolute moral principles. Randall Wright God's existence dashes their hope for an Frame acknowledges that unbelievers Wilton, N.H. afterlife. can and do recognize moral standards. Lorne Marshall How they pull off this neat trick is a bit of The only kind of absolute I recognize is Baltimore, Md. a mystery. Would not an atheist require an absolute nonsense. And this is glaringly innate proclivity for the good to thus rec- apparent in John Frame's defense of god- When I read Forbidden Fruit I was able to ognize such standards? But this cannot be. based ethics. understand better how humanists think We are sinful, fallen creatures, so we are Religious dogmatists are addicted to concerning ethics. In that book Paul Kurtz told, and Frame asserts that we become simple answers. Why waste time on states, "The fact that some sentient being good only through God's grace in Jesus astronomy and archeology when an old is interested in an object or activity and Christ. We are thus left to conclude that book tells us the world was conjured up in enjoys it does not thereby mean that it has grace-deprived unbelievers, the vast six days? As in science, nothing in ethics value equivalent to some other object or majority of mankind, are able to recognize is simple. activity" (p. 102). In his response to moral standards because the rational ones Trevor Banks Frame, Kurtz again returns to this theme. are universal, innate, and self-authenticat- Ottawa, Ont., Canada He states, "It is simply untrue that if one ing, which is what humanists have been does not believe in God, `anything goes."' saying all along. Isn't it a supreme waste of magazine Unfortunately for Kunz, Dostoyevsky space to include the writings of someone has been proven correct over and over Barry McGuire who violates the one tenet that humanists again when logical individuals really do Elk Falls, Kan. agree upon: the use of reason to decide an evil things because they think they can get issue? I think humanists should have a away with it ultimately. Kurtz personally According to John M. Frame, when we dialogue about morality, but I believe saw the results of the Nazis' evil works replace a belief in God as the source of FREE INQUIRY squanders resources when yet he can not bring himself to admit that moral values with some general principle, someone like John M. Frame is featured, people like Josef Mengele according to such as "the greatest good for the greatest since fundamentalists are not interested in the humanist view will never face judg- number," we are still confronted with engaging in such a dialogue to learn the ment. It has been established that Mengele deciding what really is "the good," or truth. To the enlightened readers of FI, it lived a quiet peaceful life until his death even why the number of people who ben- seems unnecessary. in 1978. However, the Bible claims that efit would be the deciding factor in moral Frame starts his essay with the idea not even Mengele can escape the final decisions. But don't we encounter the that "over the past thirty years ... our cul- judgment where men will be judged same difficulty when we replace secular ture's moral tone has declined." Isn't it "according to their works." principles with the will of God? God's funny that, prior to the last thirty years, commandments are interpreted differently when supposedly this country had some Everette Hatcher III by different people. kind of moral compass firmly in place, Little Rock, Ark. What we have to do is not continue the minorities in large pockets of the nation, futile search for some absolute principle particularly in areas where fundamental- John M. Frame has it backwards. More that will apply to all situations, with uni- ism was rife, had no civil rights? Even correctly, with a supreme being every- versal approval, but to accept the fact that Ralph Reed admits evangelicals were on thing is permitted. no general principle, secular or religious, is

60 FREE INQUIRY of any real use in making moral decisions. Response from the Editor Seeing moral judgments as rooted and justified by our actual experience, includ- FREE INQUIRY is open to a wide range of viewpoints in our pages. Thus Tom Flynn's ing our feelings as well as our rational article was followed by a strong criticism by Rob Boston; and Joe Barnhart's arti- capacities, does not lead to any weakening cle on school vouchers was followed by dissenting views by Michael Rockier. of our moral values. On the contrary, by None of the above authors were speaking "officially" on behalf of the Council for relating our morality to our entire experi- Secular Humanism. Indeed, in his article in FREE INQUIRY, Flynn made it clear that ence, our needs and desires, unconscious he was speaking personally. The views that I express in editorials and viewpoints are as well as conscious, contemporary my own, and in no sense do I speak on behalf of all humanists. This would be impos- philosophers are giving moral values a sible, to say the least. greater importance in our lives than they FREE INQUIRY is dedicated to liberty of thought and conscience as its first princi- were when they were seen chiefly as com- ple, and this applies to everyone in a free society. We never will compromise on that mands from some non-human source. score. We are committed no less to the defense of the rights of religious believers as we are to nonbelievers, and we defend that right as essential to democracy. Lawrence Hyman —Paul Kurtz Ridgewood, N.J. of secular humanism. To ban all religious us push for better teachers, who are able symbols, religious speech, even the acad- to remain objective in the classroom. Let Religion in Public Schools emic study of religion from our public us push for better textbooks, which are schools, is to do no less than to dumb currently notorious for avoiding difficult Tom Flynn's article, "The Case for down our children's education, impede and controversial subjects. Let us push for Affirmative Secularism" (FI, Spring their social development, deny them better students, actively challenging them 1996), presents a carefully organized, access to information about unfamiliar to think for themselves. Let us push for a skillfully written argument justifying a belief systems (so critical to the nurture rich, stimulating educational environ- public school secularization scheme so of skepticism), and curtail their Con- ment, rather than the dishwater programs complete that students would be required stitutional freedoms in the name of a that often masquerade as education. In to hang their religious beliefs on a figura- competing—sorry, I can't say higher— short, let us introduce our humanist and tive hook conveniently provided in every principle. secularist ideals where they are most public school entryway. To Flynn's credit, Finally, a note about Flynn's assertion needed—in the classroom. his paper is meticulously researched and that schools should be "values-neutral." And let us not be afraid to confront footnoted, and his style is both articulate Surely Flynn can't be serious in expecting controversy. The current trend of political and honest: he admits that the "naked educators to do their job without insisting correctness has been taken to ridiculous public square" he longs for is his own on commonly held values (the "common extremes. I understand the desire not to dream, bearing no official CSH endorse- human decencies," in Paul Kurtz's lan- give offense unnecessarily. ment. For what it's worth, that admission guage) such as honesty, industry, and fair- I find myself wondering if Flynn wrote will guarantee my continuing support of ness? I'm unlikely to accomplish much in this article in jest, partly for fun and partly CSH. a classroom where children have received to raise the hackles of folks like myself. If In Flynn's dreams, even private prayer the message that it's all the same to me if he's serious, then we have a potentially would be forbidden (although it's a bit they steal one another's supplies and severe issue to deal with amongst our- unclear how a teacher would know one money, torment weaker (even handi- selves. He suggests that we throw in the were being offered—clairvoyance?--or capped) students, and refuse to do their towel. I suggest that we try a little harder. I what method of discipline would be assignments. Values that further a schools' don't know if we'll succeed, but I'd hate it employed to prevent future infractions). mission can be promoted informally with- to be because we didn't put forth the effort. Historical references to religious move- out any reference to gods or religion, and ments or influences would be glossed it's to everyone's benefit when schools do Christopher J. Sirola over, even skipped, to avert the contro- so. If Flynn really believes rules and val- Instructor of Physics and versy of different interpretations. We must ues have no place n public school, I know Astronomy avoid discussing the Holocaust, viewing 253 elementary school students who Tri-County Technical College Renaissance art, learning the origin myths would love to recruit him for permanent Pendleton, S.C. of the aborigines, studying cathedral cafeteria duty as soon as possible. architecture. Rob Boston's answer to Tom Flynn's Flynn's recommendation is flawed not Mary Ellen Sikes recent articles in FREE INQUIRY only because it flies in the face of com- Charlottesville, Va. ("Religious and Philosophical Freedom monly accepted standards of liberty, but for Everybody: A Reply to Tom Flynn," also because its implementation would do Instead of Tom Flynn's ludicrous stick- FI, Spring 1996) and the Secular a great disservice to the mission of public our-heads-in-the-sand-and-ignore-reality Humanist Bulletin expresses our concerns education, and, I believe, to the principles policy, I advocate the exact opposite. Let exactly. In addition, we would simply

Summer 1996 61 point out that Flynn's claim that Supreme The debate between Thomas W. Flynn "equal and complete liberty" is an apt Court decisions during the past thirty and Rob Boston brings to mind Richard rebuke to Flynn's call for government pro- years represent a "trend toward affirma- Dawkins's observation: "Today the theory hibition of religious expression: "If with tive secularization," or a "juggernaut" of of evolution is about as much open to the salutary effects of this system under secularization as he had it in SHB (Winter doubt as the theory that the Earth goes our own eyes, we begin to contract the 1995-96) is misleading and counter-pro- around the sun, but the full implications of bonds of Religious Freedom, we know no ductive. The Constitution of the United Darwin's revolution have yet to be widely name that will too severely reproach our States is a secular document. No trend or realized" (The Selfish Gene, p. 1). folly" (Memorial and Remonstrance). juggernaut is working when the Court In fact "the full implications" implicit upholds its secular nature. By using such in the verification of evolution is nothing Don G. Evans terms, Flynn gives credence to the faulty less than an unqualified rejection of any Randallstown, Md. claims put forward by the religious right. facet of divine concern in human repro- Ralph Reed of the Christian Coalition duction. There is no way humanists can Rob Boston cogently expressed the posi- would agree with Flynn's analysis. We do agree to any accommodation with cre- tion that I have held for some time. The not. Finally, we refer Flynn to "The ationism in the education of children. "Affirmation of Humanism: A Statement Statement of Principles" on the back Admittedly, with Justices on the of Principles and Values" states that "We cover of FREE INQUIRY. Supreme Court such as Antonin Scalia, an believe in an open and pluralistic society irreconcilable Catholic, the future will be and that democracy is the best guarantee George W. and Lois Porter stormy but future generations of children of protecting human rights from authori- Washington, D.C. are entitled to be free from the tyranny of tarian elites and repressive majorities." It . appears obvious that humanists cannot Thomas Flynn's "Case for Affirmative F. Norman Higgs advance humanist goals by attempting to Secularism" is wide of the mark. He Bay City, Mich. deny the human (and constitutional) rights applauds the continuation of the process of others no matter how mistaken the of secularization in public schools and Tom Flynn presents views that seem to me expression of those rights may be. public places and asserts that this "may be to be incompatible with a fundamental In today's climate, where extremists the most important contribution secular principle of secular humanism. It has wrap themselves in God and flag to humanists can make to help America enter always been my conviction that we best achieve their ends and demonize those its polycreedal future more peacefully." support secularism in our society by insist- who disagree, it ill behooves humanists to How would that peace look? The pub- ing on freedom of belief and freedom of appear as authoritarian elites. A positive lic schools wouldn't mention that the expression for all, and that one key ele- approach—an affirmation of humanist Puritans were Christians and the public ment of this is that government should as principles and values—will not only be places would be devoid of menorahs and far as possible be neutral to religious more effective, it is more in keeping with Christmas trees. In the meantime, each of expression, restricting it only when there is that which we espouse. many religious groups will be extolling its a clear case of harassment by believers truths to its adherents, hopefully in pri- against those who differ from them. Flynn Joy Moyers vate. The bulk of the population—human- would have us join the legions of tiny, Dubois, Idaho ists, non-believers, agnostics, and athe- whining groups who are "offended" at ists—remain ignorant about religion and everything that differs slightly from their Fifty percent of college graduates cannot religions, relying on chance that they will beliefs, and are anxious to invoke govern- read a bus schedule; twenty-one out of learn about centuries old religions and ment to protect their imagined "rights." twenty-three recent Harvard graduates their cultures. Somehow, according to This is not neutrality, but is, as Rob Boston could not explain why summer is warmer Flynn, this will "ultimately form the only points out in his rejoinder to Flynn, a seri- than winter. One hundred percent of possible response to breathtaking new ous misinterpretation of First Amendment kindergarteners love to play games—by levels of religious diversity in American liberties supported neither by the history senior high 10% participate and 90% are life." Fracturization is far more likely. of constitutional law nor by any of those spectators. Eighty percent of first-graders There is a glaring void of academic organizations that seek to find the proper have high self-esteem—just 5% of seniors studies and teaching of religion available balance between freedom of religious still feel the same way. In Great Britain, to students of all ages.... The answer lies expression and freedom from religious like many European nations, every child outside the public schools and the govern- coercion in the public square. If I were Pat must take part in a religious exercise every ment. This would be no different than Robertson, I could not have asked for a day—less than 6% of adults attend church. what has happened successfully in many better piece than Flynn's to support my If we want to neutralize religion we should areas in recent years, with the proliferation contention that secular humanists are be encouraging academia to promote all of foundations and other organizations. inimical to religious liberty. James major religions every day in every school. Madison's eloquent attack on government Milton Ghasi establishment of religion in Virginia, and Robert E. Kay, M.D. Bethesda, Md. his defense of the American tradition of Paoli, Pa.

62 FREE INQUIRY The International Humanist and Ethical Union and the International Academy of Humanism

are proud to announce the Addresses by renowned thinkers and activists from 1996 Humanist World Congress around the world, including MEXICO CITY -November 14-19, 1996 GLOBAL HUMANISM FOR CYBER AGE TASLIMA NASRIN E humanist writer and campaigner, Bangladesh

The Infomedia Revolution and the Developing World also attending: The Challenges of Bio-technologies SHULAMIT ALONI Secularism and the Threat of Intolerance Minister of science and Female Empowerment and Sustainable Development the arts, Israel Organizing Humanism in the Cyber-Age The Future of Sex and Gender MARIO BUNGE Humanists from six continents • Practical workshops Philosopher, • social critic, Canada • Cultural events • Internet demonstrations • Guided tours to Teotihuacan Pyramids, other Aztec wonders WOLE SOYINKA • International Humanist Awards Banquet Nobel Laureate for Literature, human rights Joint sponsors: International Humanist and Ethical Union (IHEU) For additional Congress activist, Nigeria International Academy of Humanism information visit our World Joint organizers: Asociacion Mexicana Etico Racionalista (AMER) Wide Web site at: Other noted speakers to FREE INQUIRY HTTP://WWW.CODESH.ORG be announced later. The conference will be held in English and Spanish with simultaneous translation.

YES! I (we) will attend the 13th World Humanist Congress Accommodations: Five-star accom- Congress Meetings: Nov. modations at the Congress venue of 14-17. Tours: Nov. 18-19. "Global Humanism for the Cyber-Age" Hotel Westin Galeria Plaza is available with a 50% discount for Congress [ ] Registration(s) for at Ús$149 each $ attendees. With the Congress [ ] Gala Banquet for at us$35 each (Sat. November 16, evening) $ Discount single, double and twin rooms are us$85 per room, per night, [ ] Folkloric Ballet Ticket(s) for at US$66 each (Sun. November 17, evening) $ and triple rooms are us$105 per [ ] City Tour for at us$27 each (Mon. November 18) $ room, per night. All rooms are sub- [ ] Teotihuacan Pyramid Tour for at us$30 each (Tues. November 19) $ ject to a 15% tax. [ ] MC [ ] Visa or [ ] Check or Money Order (U.S. funds drawn on U.S. banks only) Total $ Reserve your room at the Hotel Westin Galeria Plaza through FREE INQUIRY Card Number Exp. Sig now, but do not pay for it until you (required for charges) arrive in Mexico. Information on lower ❑ ❑ ❑ ❑ [ ] Please reserve me Single Double Twin Triple room(s) at Hotel Westin Galeria Plaza. cost alternative lodgings will be made Date arrive Date leave. available upon request. [ ] Please send me information about alternative accommodations. Checks must be payable to FREE INQUIRY in US dollars drawn on US bank. For greater convenience, pay by MasterCard or Visa. REGISTER TODAY!!! Name Daytime Phone Use your Visa or MasterCard Address to register over the phone. In the U.S. call toll free City State/Province Postal/Zip Code 1-800-458-1366 Country From outside the U.S. call: Return to: FREE INQUIRY, PO Box 664, Amherst NY Charge orders may be faxed to 1-716-636-1733. + 1-716-636-7571 CATCH UP ON WHAT

DO WE NEED TO BE YOU'VE MISSED IN MORAL? WUt K SC*IN wa rÈ Must We Tolerate MARTIN the Intolerant? `FEç c In AP NTER

1114 BACK ISSUES

Spring 1996, VoL 16, no. 2-God and Morality; Bang Prove the Existence of God? Remembering Between Religion and Irreligion; Why I Am Not a Religion in Public Schools; Irish Democracy; John Dewey: America's Leading Humanist Philos- Presbyterian; The Fundamentalist Absolute and Margaret Rowen and the Seventh-Day Adventists; opher; Toward a New Enlightenment: A Response Secularization in the Middle East. Mormon Polygamy and Baptist History; the Pope to Postmodernist Critiques of Humanism; Human- Summer 1990, Vol. 10, no. 3-Dying Without and Penicillin; Human Malleability. ism's Thorn: The Case of the Bright Believers; The Religion; Why I Am Not a Methodist; The Winter 1995/96, Vol. 16, no. 1-Baptist/Secular Satanic Scare. Dangerous Folklore of Satanism; Thomas Humanist Declaration; Humanism and Tolerance, Fall 1992, Vol. 12, no. 4-Secular Humanism and Aquinas's Complete Guide to Heaven and Hell; (marking 1995 as the United Nations' Year for `Traditional Family Values'; In Defense of Secular Moral Repression in the United States. Tolerance); Challenges from the Religious Right Humanism; Why I Am Not a Muslim; 'Star Trek': Spring 1990, Vol. 10, no. 2-Rethinking the War (Farrakhan; The Promise Keepers; Zealotry in Humanism of the Future. on Drugs; An African-American Humanist Israel), American Naturalism; Secularization in Summer 1992, Vol. 12, no. 3-Will Secularism Declaration; How Much Influence Can Humanism Turkey; Humanist Celebrations. Survive? The Israeli Law of Return; Mormon Have on Blacks? The American Judiciary as a Fall 1995, Vol. 15, No. 4-Consciousness Plural Marriage; Communicating with the Dead: Secular Priesthood; Are Humanists 0ptimists? Revisited: Interviews with Daniel Dennett, William James and Mrs. Piper (Part 2); Was Reflections on the Democratic Revolutions of Our Patricia Smith Churchland; Bertrand Russell Emmanuel Kant a Humanist? Time. Remembered; Humanism and Medical Ethics. Spring 1992, Vol. 12, no. 2-Communicating Winter 1989/90, Vol. 10, no. 1-Interviews with Summer 1995, VoL 15, No. 3-Interview with with the Dead: William James and Mrs. Piper (Part Steve Allen and Paul MacCready; Moral Edu- Peter Ustinov; Humanism in the 21st Century; 1); The Jehovah's Witnesses and the Watchtower cation; Eupraxophy: The Need to Build Secular Remembering World War II; Is There a Need for Society; An Interview with Sir Hermann Bondi; Humanist Centers; Religion in the Public Schools. Fantasy? The Jesus Phenomenon in Korea; Humanism in Fall 1989, Vol. 9, no. 4-In Defense of Liber- Spring 1995, Vol. 15, no. 2-The Many Faces of Nigeria; Sexual Archetypes in Transition; Mary tarianism; Humanism and Socialism; Militant Feminism; Secularism and Enlightenment in Wollstonecraft and Women's Rights. Atheism; The Pseudo-Problem of Creation in Islamic Countries; Poland Today; The Bicen- Winter 1991/92, Vol. 12, no. 1-The Hospice Physical Cosmology. tennial of The Age of Reason. Way of Dying; Crisis in the Southern Baptist Summer 1989, Vol. 9, no. 3-Interview with Winter 1994/95, Vol. 15, no. 1-Opus Dei and Convention, F! Interview: Church and State in Sidney Hook on the Future of Marxism; The Case 0ther Secret Societies; Exoevolution; Harold Poland and Hungary Reopening the American of 'Ivan the Terrible'; Humanism in the Black Camping's Apocalypse; Secular Humanism in Mind: Alternatives to Relativism and Positivism. Community: The Marriage of Church and State in Romania, the Slovak Republic; Reason and Fall 1991, Vol. 11, no. 4- Medicide: The Ireland; Separation of Church and State in Western Rationality. Goodness of Planned Death (An Interview with Europe; Abortion or Adoption? Fall 1994, VoL 14, no. 4-Defending Prometheus: Dr. Jack Kevorkian); The Critical Need for Organ Spring 1989, Vol. 9, no. 2-Can We Achieve On Consciousness; Becoming Posthuman; Albert Donations; The Untold Story of the Persian Gulf Immortality? The Inseparability of Logic and Camus; Secularism in Australia; Religion as a War; Is Santa Claus Corrupting Our Children's Ethics; Glossolalia; Abortion in Historical Human Science. Morals? The Continuing Abortion Battle in Perspective. Summer 1994, Vol. 14, no. 3-Do Children Need Canada; What Does the Bible Say About Winter 1988/89, Vol. 9, no. 1-Active Voluntary Religion? Humanism in Ghana and Mexico; Was Abortion? New Directions in Sex Therapy; Cyrano Euthanasia; The Struggle for Abortion Rights in Ayn Rand a Humanist? Biblical Contradictions on de Bergerac; Secular Humanism in Turkey. Canada; AIDS In the 21st Century; Tim Madigan Salvation. Summer 1991, Vol. 11, no. 3-Saint Paul's Interviews Steve Allen and Jayne Meadows. Spring 1994, Vol. 14, no. 2-In Defense of Conversion: An Epileptic Hallucination? Bruno, Fall 1988, Vol. 8, no. 4-A Declaration of Secularism; Symposium on Overpopulation and Galileo and the Power to Define; The Biological Interdependence: A New Global Ethics; Belief and Contraception; Waldorf Schools; Medjugorje: A Relationship Between Love and Sex; Should Sex Unbelief; Worldwide Misconceptions About Critical Inquiry. Have a Different Meaning for Humanists? Love Secular Humanism; Woody Allen Interviews the Winter 1993/94, Vol. 14, no. 1-Faith Healing: and Mate Selection in the 1990s; The Creationist Reverend Billy Graham. Miracle or Mirage? The End of the Age of Books; Revival; Pandas Attack Science Education; The Summer 1988, Vol. 8, no. 3-Humanism in the State and Church in Modern Germany; Who Was Creationist Theory of Abrupt Appearances; The 21st Century. Jesus?; Tai Solarin Interview; John Demjanjuk; Case for a New American Pragmatism; Freedom Spring 1988, Vol. 8, no. 2-The First Easter; Is Matilda Joslyn Gage. of Thought and Religion in Bangladesh. Religiosity Pathological? Israel's 0rthodox Jews; Fall 1993 VoL 13, no. 4-More on the 'Incredible Spring 1991, Vol. 11, no. 2-The Unitarian The Alabama Textbook Case; The Resurrection Discovery of Noah's Ark'; Should Secular Universalist Association; Upholding the Wall of Debate. Humanists Celebrate the Rites of Passage? The Separation; Scientific Humanism and Religion; Winter 1987/88, Vol. 8, no. 1-Voices of Dissent Causes of Homosexuality; Jane Addams. Christianity: The Cultural Chameleon; Tolerance within the Catholic Church; Eupraxophy; The Summer 1993, Vol. 13, no. 3-Is Religion a Form of Homosexuality; Was Karl Marx a Social Humanist Identity; God and the Holocaust; of Insanity? Viruses of the Mind, 'The Incredible Scientist? Why I Am Not a Mormon. Psychic Astronomy. Discovery of Noah's Ark'-An Archaeological Winter 1990/91, Vol. 11, no. 1-The Bertrand Fa111987, Vol. 7, no. 4-Fundamentalist Christian Quest? Islamic Intolerance. Russell Case, Europe 92: Secularization and Schools; Peter Popoff's Broken Window. Spring 1993, Vol. 13 no. 2-Does Humanism Religion in Conflict; The Irish Republic; The Summer 1987, VoL 7, no. 3-Japan and Biblical Encourage Human Chauvinism? On Bio- Vatican's Pact with Italy; Religion and Religion; Was the Universe Created? Science- diversity-An Exclusive Interview with E. 0. Secularization Under Perestroika in the USSR; Fantasy Religious ; The Relativity of Biblical Wilson; Is the U.S.A. a Christian Nation? Homo- Levi Fragell on Humanism in Norway (interview); Ethics; The Case Against Reincarnation (Part 4); sexuality: Right or Wrong? Who Was John the Why I Am Not a Fundamentalist; The Natural Personal Paths to Humanism. Baptist? Confucius: The First 'Teacher' of History of Altruism. Spring 1987, Vol. 7, no. 2-Personal Paths to Humanism? Fall 1990, Vol. 10, no. 4-Fulfilling Feminist Humanism; Psychology of the Bible-Believer; Winter 1992/93, Vol. 13, no. 1-Does the Big Ideals; Freedom and Censorship Today; Neutrality Biblical Arguments for Slavery; The Case Against Reincarnation (Part 3). of Voltaire (Part 1); The 0rigins of Christianity. Freedom Under Assault in California; Interview Winter 1986/87, Vol. 7, no. 1-The New Winter 1984/85 Vol. 5, no. 1-Are American with Corliss Lamont; Was Jesus a Magician? Inquisition in the Schools; Naturalistic Human- Educational Reforms Doomed? The Apocalyp- Astronomy and the Star of Bethlehem; The ism; God and Morality; Anti-Abortion and ticism of the Jehovah's Witnesses; Animal Rights Strange Case of Paul Feyerabend. Religion; A Re-evaluated; Elmina Slenker. Fall 1982, Vol. 2, no. 4-An Interview with Positive Humanist Statement on Sexual Morality; Fall 1984, Vol. 4, no. 4-Humanists vs.Christians Sidney Hook at Eighty; The Religion and Biblical Unbelief in The Netherlands; Dutch Humanism; in Milledgeville; Suppression and Censorship in Criticism Research Project; Boswell Confronts Belief and Unbelief in Mexico; The Case Against the Seventh-Day Adventist Church; Keeping the Hume; Humanism and Politics. Reincarnation (Part 2). Secrets of the Dead Sea Scrolls; Health Super- Summer 1982, Vol. 2, no. 3-A Symposium on Fall 1986, Vol. 6, no. 4-New Secular Humanist stition; Humanism in Africa: Paradox and Illusion. Science, the Bible, Darwin, Ethics, and Religion; Centers; The Case Against Reincarnation (Part 1); Summer 1984, Vol 4, no. 3-School Prayer; Science and Religion. Protestantism, Catholicism, and Unbelief in Science vs. Religion in Future Constitutional Spring 1982, Vol. 2, no. 2-Interview with Isaac Present-Day France; More on Faith-Healing. Conflicts; Armageddon and Biblical Apocalyptic; Is Asimov on Science and the Bible; Humanism as Summer 1986, VoL 6, no. 3-The Shocking Truth the U.S. Humanist Movement in a State of an American Heritage; The Nativity Legends; About Faith-Healing; Belief and Unbelief World- Collapse? Norman Podhoretz's Neo-Puritanism. wide. Spring 1984, Vol. 4, no. 2-Christian Science Winter 1981/82 VoL 2, no. 1-The Importance of Spring 1986, Vol. 6, no. 2-Faith-Healing- Practitioners and Legal Protection for Children; Critical Discussion; Freedom and Civilization; Miracle or Fraud? The Effect of Intelligence on Biblical Views of Sex; A Naturalistic Basis for Humanism: The Conscience of Humanity; Secu- U.S. Religious Faith. Morality; Humanist Self-Portraits. larism in Islam; Humanism in the 1980s; The Winter 1985/86, Vol. 6, no. 1-Is Secular Winter 1983/84, Vol. 4, no. 1-Interview with Effect of Education on Religious Faith. Humanism a Religion? An Interview with Adolf B. F. Skinner; Was George Orwell a Humanist? Fall 1981,Vol. 1, no. 4-Secular Humanists- Grünbaum; Homer Duncan's Crusade Against Population Control vs. Freedom in China; Threat or Menace? Financing of the Repressive Secular Humanism; Should a Humanist Celebrate Academic Freedom at Liberty Baptist College; Right; Communism and American Intellectuals; Christmas? Joseph Smith and the Book of Mormon; Who The Future of Religion; Resurrection Fictions. Fall 1985, VoL 5, no. 4-1Wo Forms of Human- Really Killed Goliath? Humanism in Norway. Summer 1981, Vol. 1, no. 3-Sex Education; The istic Psychology; Philosophy of Science and Fall 1983, Vol. 3, no. 4-The Future of New Book-Burners; New Evidence on the Shroud Psychoanalysis; The Death Knell of Psycho- Humanism; Humanist Self-Portraits; Interview of Turin; Agnosticism; Science and Religion; analysis; New Testament Scholarship and Chris- with Paul MacCready; A Personal Humanist Secular Humanism in Israel. tian Belief; The Winter Solstice and the Origins of Manifesto; The Enduring Humanist Legacy of Spring 1981, Vol. 1, no. 2-The Secular Christmas. Greece; On the Sesquintennial of Robert Ingersoll; Humanist Declaration; New England Puritans and Summer 1985, Vol. 5, no. 3-Finding Common The Historicity of Jesus. the Moral Majority; On the Way to Mecca; The Ground Between Believers and Unbelievers; Inter- Summer 1983, Vol. 3, no. 3-Religion in Amer- Blasphemy Laws, Does God Exist? Prophets of view with Sidney Hook on China Marxism and ican Politics; Bibliography for Biblical Study. the Procrustean Collective; The Madrid Con- Human Freedom; Evangelical Agnosticism; The Spring 1983, Vol. 3, no. 2-The Founding Fathers ference; Natural Aristocracy. Legacy of Voltaire (Part 2). and Religious Liberty; The Murder of Hypatia of Winter 1980/81, Vol. 1, no. 1-Secular Humanist Spring 1985, Vol. 5, no. 2-Update on the Shroud Alexandria; Hannah Arendt; Was Karl Marx a Declaration; The Creation/Evolution Controversy; of Turin; The Vatican's View of Sex; An Interview Humanist? Moral Education; Morality Without Religion; The with E. O. Wilson; Parapsychology; The Legacy Winter 1982/83, Vol. 3, no. 1-Academic Road to Freedom. FREE INQUIRY Six-Year Index (Volumes 1-6, 1980-1986) 39 pp. $10.00 (includes postage). FREE INQUIRY Back Issues $6.95 each. A 20% discount will be given on orders of 10 or more issues.

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The International Academy of Humanism The International Academy of Humanism was established to recognize distinguished humanists and to disseminate humanistic ideals and beliefs. The members of the Academy, listed below, (1) are devoted to free inquiry in all fields of human endeavor, (2) are committed to a scientific outlook and the use of the scien- tific method in acquiring knowledge, and (3) uphold humanist ethical vaines and principles. The Academy's goals include furthering respect for human rights, freedom, and the dignity of the individual; tolerance of various viewpoints and willingness to compromise; commitment to social justice; a universalistic per- spective that transcends national, ethnic, religious, sexual, and racial barriers; and belief in a free and open pluralistic and democratic society. Humanisl Laureates: Pieter Admiraal, medical doctor, The Netherlands; Steve Allen, author, humorist; Shulamit Aloni, Education Minister, Israel; Ruben Ardila, professor of psychology, Universidad de Colombia; Kurt Baier, professor of philosophy, Univ. of Pittsburgh; Sir Isaiah Berlin, professor of philosophy, 0xford Univ.; Sir Hermann Bondi, Fellow of the Royal Society, Past Master of Churchill College, London; Yelena Bonner, human rights defender, Commonwealth of Independent States; Mario Bunge, professor of philosophy of science, McGill Univ.; Jean-Pierre Changeux, Collège de France and Institut Pasteur; Patricia Smith Churchland, professor of philosophy, Univ. of California at San Diego; Arthur C. Clarke, novelist, Sri Lanka; Bernard Crick, profes- sor of politics, Univ. of London; Francis Crick, Nobel Laureate in Physiology, Salk Inst.; Richard Dawkins, New College Fellow, Oxford University; José Delgado, chairperson of the Dept. of Neuropsychiatry, Univ. of Madrid; Jean Dommanget, Royal Observatory, Belgium; Umberto Eco, educator and author, Italy; Paul Edwards, professor of philosophy, New School for Social Research; Luc Ferry, professor of philosophy, Sorbonne and Univ. of Caen; Sir Raymond professor emeritus of anthropology, Univ. of London; Firth, Betty Friedan, author and founder of the National Organization for Women (N0W); Yves Galifret, professor of physiology at the Sorbonne and director of l'Union Rationaliste; Johan Galtung, professor of peace studies, Univ. of 0slo; Stephen Jay Gould, Museum of Comparative Zoology, Harvard; Adolf Grünbaum, professor of philosophy, Univ. of Pittsburgh; Murray Gell-Mann, Nobel Laureate in physics, California Institute of Technology; Jurgen Habermas, professor of philosophy, University of Frankfurt, Germany; Herbert Hauptman, Nobel laureate and pro- fessor of biophysical science, SUNY at Buffalo; Donald Johanson, Inst. of Human 0rigins; Alberto Hidalgo Tu ión, president of the Sociedad Asturian de Filosofia, Oviedo, Spain; Sergei Kapitza, physicist, Insitute of Physics and Technology; George Klein, cancer researcher, Sweden; Gyorgy Konrad, novelist, Hungary; Thelma Lavine, Clarence J. Robinson Professor of Philosophy, George Mason Univ.; Jolé Lombardi, organizer of the New Univ. for the Third Age; Jose Leite Lopes, director, Centro Brasileiro de Pesquisas Fisicas; Paul MacCready, Chairman, AeroVironment, Inc.; Adam Michnik, historian and writer, Poland; Jonathan Miller, author, director, United Kingdom; Taslima Nasrin, novelist, medical doctor, Bangladesh; Conor Cruise O'Brien, author, statesman, Ireland; Indumati Parikh, president, Radical Humanist Association of India; John Passmore, professor of philosophy, Australian National Univ.; Octavio Paz, Nobel Laureate in Literature, Mexico; Wardell Baxter Pomeroy, psychotherapist and author; W. V. Quine, professor of philosophy, Harvard; Marcel Roche, per- manent delegate to UNESC0 from Venezuela; Max Rood, professor of law and former Minister of Justice in Holland; Richard Rorty, professor of philosophy, University of Virginia; Carl Sagan, astronomer, Cornell; Arthur Schlesinger, Jr., historian; Leopold Sedar Senghor, former president, Senegal; J. J. C. Smart, professor of philosophy, Australian National University, Australia; Wole Soyinka, Nobel Laureate in Literature, Nigeria; Svetozar Stojanovic, professor of phi- losophy, Univ. of Belgrade; Thomas Szasz, professor of psychiatry, SUNY Medical School; V. M. 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City State Zip Return to: CODESH Memberships, Box 664, Amherst, NY 14226-0664 Or call toll-free 800-458-1366. Fax charges to: (716) 636-1733. The Center for Inquiry The Center for Inquiry is adjacent to the State University of New York Amherst campus. It includes: Council for Democratic and Secular Inquiry Media Productions Humanism (CODESH, Inc.) Thomas Flynn, Executive Director Paul Kurtz, Chairman; Timothy J. Madigan, Chief Produces radio and television programs presenting skeptical and sec- ular humanist viewpoints on a variety of topics. Operating Officer; Matt Cherry, Executive Director The Council for Democratic and Secular Humanism (CODESH) is a Institute for Inquiry not-for-profit, tax-exempt educational organization dedicated to fos- Vern Bullough, Dean tering the growth of the traditions of democracy and secular human- Offers courses in humanism and skepticism; sponsors an annual ism and the principles of free inquiry in contemporary society. In summer session and periodic workshops. addition to publishing FREE INQUIRY magazine, CODESH sponsors many organizations and activities. It is also open to Associate International Secretariat for Growth Membership. Members receive the Secular Humanist Bulletin. and Development The International Academy of Humanism Matt Cherry, Executive Director Paul Kurtz, President Works closely with individuals and groups in various parts of the The Academy of Humanism was established to recognize distin- world, especially in developing countries, and assists them in spread- guished humanists and to disseminate humanistic ideals and beliefs. ing the humanist point of view. African Americans for Humanism Robert G. Ingersoll Memorial Committee Roger Greeley, Honorary Chairman Norm Allen, Jr., Executive Director Dedicated to running the Robert G. Ingersoll birthplace museum in Brings the ideals of humanism to the African-American community. Dresden, N.Y., and to keeping his memory alive. Center for Inquiry Libraries James Madison Memorial Committee Gordon Stein, Director Robert Alley, Chairman Collects works on secular humanism, freethought, and philosophical Keeps alive James Madison's commitment to the First Amendment naturalism. and to liberty of thought and conscience. Committee for the Scientific Examination of Secular Organizations for Sobriety (SOS) Religion (CSER) James Christopher, Executive Director Gerald A. Larue, President A secular alternative to Alcoholics Anonymous with more than 1,000 Examines the claims of Eastern and Western religions and of well- local groups throughout North America. Publishes a newsletter avail- established and newer sects and denominations in the light of scien- able by subscription. tific inquiry. The committee is interdisciplinary, including specialists Secular Humanist Aid and in biblical scholarship, archaeology, linguistics, anthropology, the social sciences, and philosophy who represent differing secular and Relief Effort (SHARE) religious traditions. Assists victims of natural disasters through secular efforts. Alliance of Secular Humanist Societies (ASHS) H. James Birx, Executive Director The Alliance of Secular Humanist Societies is a network created for mutual support among local and/or regional societies of secular humanists. If you are inter- ested in starting or joining a group in your area, please contact PO 664, Amherst, NY 14226-0664, (716) 636-7571, FAX (716) 636-1733. ARIZONA: Arizona Secular Humanists PO Box 3738, Scottsdale, AZ 85271 (602) 230-5328 / CALIFORNIA: Secular Humanists of the East Bay, PO Box 5313, Berkeley, CA 94705 (415) 486-0553; Secular Humanists of Los Angeles, PO Box 661496, Los Angeles, CA 90066 (310) 305-8135; Atheists and Other Freethinkers, PO Box 15182, Sacramento, CA 95851-0182 (916) 920-7834; San Diego Association of Secular Humanists, PO 927365 San Diego, CA 92122 (619) 272-7719; Humanist Community of San Francisco, PO Box 31172 San Francisco, CA 94131 (415) 342-0910; Secular Humanists of Marin County, P0 Box 6022, San Rafael, CA 94903 (415) 892-5243; Santa Barbara Humanist Society, PO Box 30804, Santa Barbara, CA 93130 (805) 682-6606; Siskiyou Humanists, PO Box 223 Weed, CA 96091 (916) 938-2938 / CONNECTICUT: Northeast Atheist Association, PO Box 63, Simsbury, CT 06070 / FLORIDA: Secular Humanists of South Florida, 1951 NW 98 Ave., Sunrise, FL 33322 (305) 741-6532; Atheists of Florida, Inc., PO Box 530102, Miami, FL 33153-0102 (305) 936-0210; Humanists of The Palm Beaches, 860 Lakeside Dr., N. 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Box 432191, Pontiac, MI 48343-2191 (313) 962-1777 / MINNESOTA: Minnesota Atheists, PO Box 6261 Minneapolis, MN 55406 (612) 484-9277; University of Minnesota Atheists and Unbelievers, 300 Washington Ave. SE, Minneapolis, MN 55455 (612) 731-1543 / MISSOURI: Kansas City Eupraxophy Center, 6301 Rockhill Rd., Kansas City, MO 64131 (816) 822-9840; Rationalist Society of St. Louis, P0 Box 2931, St. Louis, MO 63130 (314) 772-5131 / NEW HAMPSHIRE: Secular Humanists of Merrimack Valley, PO Box 368, Londonderry, NH 03053 (603) 434-4195 / NEW JERSEY: New Jersey Humanist Network, PO Box 51, Washington, NJ 07882 (908) 689-2813 / NEW YORK: Western New York Secular Humanists, PO Box 664, Amherst, NY 14226 (716) 636-7571; Capital District Humanist Society, PO Box 2136, Scotia, NY 12302 (518) 381-6239; Secular Humanist Society of New York, PO Box 7661, New York, NY 10150 (212) 861-6003 / NEVADA: Secular Humanist Society of Las Vegas, 240 N. 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Box 725, Lorton, VA 22199 (703) 971-0971 / WASHINGTON, DC: Washington Area Secular Humanists, P.0. Box 15319, Washington, D.C. 20003 (202) 298-0921 / WISCONSIN: Milwaukee Freethought Society, 10975 N. Oriole Lane, Mequon, WI 53092 (414) 242-0788. The Affirmations of Humanism: A Statement of Principles • We are committed to the application of reason and science to the understanding of the universe and to the solv- ing of human problems. • We deplore efforts to denigrate human intelligence, to seek to explain the world in supernatural terms, and to look outside nature for salvation. • We believe that scientific discovery and technology can contribute to the betterment of human life. • We believe in an open and pluralistic society and that democracy is the best guarantee of protecting human rights from authoritarian elites and repressive majorities. • We are committed to the principle of the separation of church and state. • We cultivate the arts of negotiation and compromise as a means of resolving differences and achieving mutual understanding. • We are concerned with securing justice and fairness in society and with eliminating discrimination and intoler- ance. • We believe in supporting the disadvantaged and the handicapped so that they will be able to help themselves. • We attempt to transcend divisive parochial loyalties based on race, religion, gender, nationality, creed, class, sexual orientation, or ethnicity, and strive to work together for the common good of humanity. • We want to protect and enhance the earth, to preserve it for future generations, and to avoid inflicting needless suffering on other species. • We believe in enjoying life here and now and in developing our creative talents to their fullest. • We believe in the cultivation of moral excellence. • We respect the right to privacy. Mature adults should be allowed to fulfill their aspirations, to express their sex- ual preferences, to exercise reproductive freedom, to have access to comprehensive and informed health-care, and to die with dignity. • We believe in the common moral decencies: altruism, integrity, honesty, truthfulness, responsibility. Humanist ethics is amenable to critical, rational guidance. There are normative standards that we discover together. Moral prin- ciples are tested by their consequences. • We are deeply concerned with the moral education of our children. We want to nourish reason and compassion. • We are engaged by the arts no less than by the sciences. • We are citizens of the universe and are excited by discoveries still to be made in the cosmos.

• We are skeptical of untested claims to knowledge, and we are open to novel ideas and seek new departures in our thinking. • We affirm humanism as a realistic alternative to theologies of despair and ideologies of violence and as a source of rich personal significance and genuine satisfaction in the service to others. • We believe in optimism rather than pessimism, hope rather than despair, learning in the place of dogma, truth instead of ignorance, joy rather than guilt or sin, tolerance in the place of fear, love instead of hatred, compassion over selfishness, beauty instead of ugliness, and reason rather than blind faith or irrationality. • We believe in the fullest realization of the best and noblest that we are capable of as human beings.

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