Time to Pull the Plug on Catholic Charities?

CELEBRATING REASON AND HUMANITY February/March 2010 Vol. 30 No. 2

James A. Haught FADING FAITH New trends show secularism is booming, even in the seemingly pious United States.

Paul Kurtz Taner Edis Wendy Kaminer Arthur Caplan Christopher Hitchens Introductory Price $4.95 U.S. / $4.95 Can. Nat Hentoff Katrina Voss Ibn Warraq Published by the Council for Secular Humanism We are committed to the application of reason and it for future generations, and to avoid inflicting need- science to the understanding of the universe and to the less solving suffering on other species. of human problems. We believe in enjoying life here and now and in We deplore efforts to denigrate human intelligence, developing our creative talents to their fullest. to seek to explain the world in supernatural terms, We believe in the cultivation of moral excellence. and to look outside nature for salvation. We respect the right to privacy. Mature adults should We believe that scientific discovery and technology be allowed to fulfill their aspirations, to express their can contribute to the betterment of human life. sexual We believe in an open and pluralistic society and that preferences, to exercise reproductive freedom, to have democracy is the best guarantee of protecting human access to comprehensive and informed health care, rights from authoritarian elites and repressive majori- and to die with dignity. ties. We believe in the common moral decencies: altruism, We are committed to the principle of the integrity, honesty, truthfulness, responsibility. Humanist separation of church and state. ethics is amenable to critical, rational guidance. There are normative standards that we discover together. We cultivate the arts of negotiation and compromise Moral principles are as a means of resolving differences and achieving tested by their consequences. mutual understanding. We are deeply concerned with the moral education with securing justice and fairness We are concerned of our children. We want to nourish reason and com- in society and with eliminating discrimination passion. and intolerance. We are engaged by the arts no less than by the sci- We believe in supporting the disadvantaged and the ences. handicapped so that they will be able to help them- selves. We are citizens of the universe and are excited by discoveries still to be made in the cosmos. We attempt to transcend divisive parochial loyalties based We are skeptical of untested claims to knowledge, on race, religion, gender, nationality, creed, class, sexual and we are open to novel ideas and seek new orientation, or ethnicity and strive to work together for departures in our thinking. the common good of humanity. We affirm humanism as a realistic alternative to We want to protect and enhance the earth, to pre- theologies of despair and ideologies of violence and as serve a source of rich per­sonal significance *by Paul

For a parchment copy of this page, suitable for framing, please send $4.95 to FREE INQUIRY, P.O. Box 664, Amherst, New York 14226-0664 February March 2010 Vol. 30 No. 2

19 Fading Faith James A. Haught

27 Is the Universe Rational? Taner Edis

30 Subjection and Escape An American woman’s Muslim journey, part 3 Lisa Bauer

37 The Grinch Who Stole Valentine’s Day Luis Granados

EDITORIAL 16 Senseless ‘Security’ 53 ‘FI and Me’ Contest 4 The Eupraxsophy of Hope Christopher Hitchens Winners Announced Paul Kurtz 17 Real Education Reform LETTERS Nat Hentoff REVIEWS 9 55 Bright-sided: How the Relentless 18 Inglourious Basters Promotion of Positive Thinking LEADING QUESTIONS Katrina Voss Has Undermined America 7 Do the New Atheists Make by Barbara Ehrenreich DEPARTMENTS America More Unscientific? Reviewed by Matt Marshall A conversation with Chris Mooney 44 Church-State Update Edd Doerr 56 Good without God: What a Billion REFLECTIONS Nonreligious People Do Believe 45 Great Minds by Greg M. Epstein 11 Twenty Years of African Americans Stephen Crane: The Black Reviewed by Tom Flynn for Humanism Badge of Unbelief Norm R. Allen Jr. Gary Sloan 58 The Family—The Secret NEWS BEAT Fundamentalism at the Heart 47 Faith and Reason of American Power 12 Council Wins Interim Victory Descansos: Religion by Jeff Sharlet in Church-State Suit and Roadside Memorials Reviewed by Stuart Jordan Nathan Bupp Benjamin Radford 60 36 Arguments for the Existence 13 Witch Hunter Sues Humanist Activist 48 It’s Only Natural of God: A Work of Fiction in Attempt to Quell Criticism What Science Says about by Rebecca Newberger Goldstein Nathan Bupp Our Place in Nature Reviewed by Austin Dacey John Shook OP-EDs ­ POETRY 8 Pull the Plug—on Catholic Charities 50 Living Without Religion by Philip Appleman Tom Flynn The Regrettable Return of ‘Nonsectarianism’ 36 The Animals, All the Animals 14 Science and Public Opinion Stuart Whatley Wendy Kaminer 40 Hymn of Praise to the 51 Islam Watch Intelligent Designer 15 Walking the Talk Probing the Roots of Islam, Part 2 Arthur Caplan Ibn Warraq FI Editorial Staff Paul Kurtz Editorial Editor in Chief Paul Kurtz Editor Thomas W. Flynn Associate Editors Norm R. Allen Jr. Nathan Bupp D.J. Grothe The Eupraxsophy of Hope John R. Shook Managing Editor Andrea Szalanski Columnists Arthur Caplan, Richard oes humanist eupraxsophy* offer our dreams of a better tomorrow. Dawkins, Shadia B. Drury, any hope for humankind? For many The salient point is that human hope Nat Hentoff, Christopher people this is the ultimate test of the for the individual person should be viewed Hitchens, Wendy D Kaminer, secular outlook. pluralistically. There are so many! A living, Tibor R. Machan, Peter For theists, the single most important Singer, Katrina vibrant person’s desires, wishes, aspira- Voss hope is theism’s promise of eternal salva- tions, and purposes depend on having the Senior Editors Bill Cooke, Richard tion. The term religion in its original etymo- courage to become what he or she may Dawkins, Martin Gardner, James A. Haught, Jim logical sense meant religäre or “to bind.” This wish. Living is always future-oriented. Yet Herrick, Gerald A. Larue, referred to a state of life bound by monastic there are so many diverse interests that Ronald A. Lindsay, Taslima Nasrin values. Those in monastic orders had the Contributing Editors Jo Ann Boydston, Roy the opportunities for a good life are truly P. hope of receiving salvation in the next life, multifarious. This is especially true within Fairfield, Charles Faulkner, presumably as a reward bestowed by God Levi Fragell, Adolf open, relatively affluent modern societies Grünbaum, Marvin Kohl, on deserving believers. Unfort­unately, the that encourage freedom of choice. In­deed, Thelma Lavine, Lee evidence for immortality of the soul is totally Nisbet, J.J.C. Smart, people—at least, those who have finan- Svetozar insufficient. The belief is based on wishful cial means—find that there are so many Stojanoviç, Thomas Szasz thinking. Human consciousness (“soul”) is a interesting things to choose from in mod- Ethics Editor Elliot D. Cohen function of the body, and as the body dies, Literary Editor David Park Musella ern culture that choosing itself comes to Assistant Editors Julia Lavarnway, Gingle consciousness, too, disappears. seem a burden. Eupraxsophy­ can help us C. Lee The belief in immortality should be ex­ to make sound choices in the face of virtu- Permissions Editor Julia Lavarnway posed as a false hope. Death is final for ally unlimited horizons for enjoyment and Art Director Christopher S. Fix everyone—the believer and nonbeliever, the Production Paul E. Loynes Sr. satisfaction. commander of armies and the lowly soldier, Despite the current downturn, the the dedicated teacher and the beginning Council for Secular Humanism modern global economy is still productive student, the moral idealist and the profligate beyond the wildest dreams of earlier civi- Chair Emeritus Paul Kurtz hedonist. Would life be truly hopeless, as lizations, offering consumers a staggering Chair Richard K. Schroeder many theists expect, if everyone accepted Board of Directors Kendrick Frazier, David range of products and services. So many the reality that each of us will die some day? Henehan, Dan conveniences and inventions are available Kelleher, What is the response of secular human- Paul Kurtz, Richard to make life a source of comfort and enjoy- ists? What form of consolation can we offer Schroeder, Edward Tabash ment! Consider washing machines, refriger- Leonard Tramiel to those who bemoan life’s brevity and ators, central heating and air-conditioning, Chief Executive Officer Ronald A. Lindsay uncertainty, suffering and tragedy? Is it the Executive Director Thomas W. Flynn cell phones and computers, automobiles case that without God life would be futile? Director, Campus and and airplanes. There are so many excit- Community Programs (CFI) Lauren Becker Should we all become nihilists? ing activities and hobbies to captivate our Director, Secular Organization Secular humanists are dismayed by the for Sobriety Jim Christopher interests: we can view dramas, comedies, or tenacity with which believers cling to their Director, African Americans spirited debates. We can go to concerts to for Humanism Norm R. Allen Jr. hopes for life eternal. Why are so many hear Bruce Springsteen­ or Liza Minnelli and Vice President of Planning people deluded by a false promise of an and Development (CFI) Sherry Rook watch football or baseball games (we hope afterlife? Such individuals lack the courage Vice President of our team wins). We can get involved in pol- Communications (CFI) Nathan Bupp to become what they wish. They lack the Assistant Communications itics and hope that our candidate or party audacity to create their own world of hopes. Director (CFI) Henry Huber prevails. We can read books by philosopher Director of Libraries (CFI) Timothy Binga They overlook the fact that life can be intrin- Charles Peirce, French novelist Honoré de Database Manager (CFI) Jacalyn Mohr sically worthwhile for its own sake; it can Staff Pat Beauchamp, Cheryl overflow with exciting expectations and Balzac, or poet Emily Dickinson to increase Catania, Eric our knowledge and appreciation. Chinchón, anticipations. Our hopes are as unlimited as Thomas Donnelly, Roe *Eupraxsophy is defined as: “good practical wis- We may aspire to be a good scientist Giambrone, Debbie dom” and is based on naturalism and humanism, engaged in research. We can seek knowl- Goddard, Leah Gordon, not supernatural religion. Whitney Kemp, Sandra edge for its own sake. We can visit art

4 Free Inquiry February / March 2010 secularhumanism.org museums, become a gourmet chef, grow a point as life’s natural end. False promises of lovely garden in the back of the house—at eternal salvation will get us nowhere—espe- least we hope so. We may hope to visit cially if we can truly find life itself intrinsically Turkey, Hong Kong, or Paris and finally do meaningful and good. so with great satisfaction. We can dedicate Of course, not all of our wishes can be FREE INQUIRY (ISSN 0272-0701) is published ourselves to a new movement and hope satisfied; achieving them may depend on bimonthly by the Council for Secular Humanism, a nonprofit educational corporation, P.O. Box 664, it succeeds, such as raising funds to feed strenuous efforts, our economic re­sources, Amherst, NY 14226-0664. Phone (716) 636-7571. starving people in a third-world country and luck. In poor economies, a person’s Fax (716) 636-1733. Copyright ©2010 by the Council for Secular Humanism. All rights reserved. No part or ridding the world of AIDS or cancer. We choices may be severely limited when he of this periodical may be reproduced without per- can invest in the stock market and hope it or she has to wonder where the next bowl mission of the publisher. Periodicals postage paid at Buffalo, N.Y., and at additional mailing offices. goes up; we may fall in love with persons of rice will come from or who will protect National distribution by Disticor. FREE INQUIRY is romantically and hope that it is requited. the community from danger. The doctrine indexed in Philosophers’ Index. Printed in the United States. Postmaster: Send address changes to FREE We can enjoy erotic sex with a partner who of divine salvation perhaps makes sense INQUIRY, P.O. Box 664, Amherst, NY 14226-0664. shares our feelings. We can take our family only in poor and/or unjust societies where Opinions expressed do not necessarily reflect the views of the editors or publisher. No one speaks on to amusement parks, enjoy our children, people are hungry, sick, or repressed. behalf of the Council for Secular Humanism unless and hope they turn out well. We can engage That is why realistic secularists need expressly stated. in vigorous exercise every TO SUBSCRIBE OR RENEW day and hope that we Call TOLL-FREE 800-458-1366 (have credit card handy). remain healthy. We are A living, vibrant person’s desires, Fax credit-card order to 716-636-1733. dedicated to our careers wishes, aspirations, and purposes depend Internet: www.secularhumanism.org. or jobs—whether in med- Mail: FREE INQUIRY, P.O. Box 664, Amherst, NY 14226- icine, nur­sing, education, on having the courage to become 0664. Subscription rates: $35.00 for one year, $58.00 for construction, or sales— what he or she may wish. two years, $84.00 for three years. Foreign orders add and hope we succeed. $10 per year for surface mail. Foreign orders send Living is always future-oriented. U.S. funds drawn on a U.S. bank; American Express, In other words, the list Discover, MasterCard, or Visa are preferred. of things to do today is Single issues: $5.95 each. Shipping is by surface virtually endless, depend- mail in U.S. (included). Canadian and foreign orders include $1.56 for 1–3 issues and $3.00 for 4–6 issues. ing on the culture in which we live. So indi- to do whatever they can to ameliorate the By air mail, $3.00 for 1–3 issues and $7.20 for 4–6 viduals have a variety of roads to take and human condition. We need to bring into issues. activities to embark upon. It is the fullness of being societies that are just and economies CHANGE OF ADDRESS the creative life that beckons us, a life over- that are productive in which every person Mail changes to FREE INQUIRY, ATTN: Change of Address, P.O. Box 664, Amherst, NY 14226-0664. flowing with desires, aspirations, and mani- has the opportunity to realize the best of Call Customer Service: 716-636-7571, ext. 302. fold wishes. Life need not be “a vale of tears” which he or she is capable. Although life is E-mail: [email protected]. that we need to escape from but a fountain short, it can be lived fully. Our best re­sponse BACK ISSUES of satisfaction and significance. If we are to those who deny this life for the promise Back issues through Vol. 23, No. 3 are $6.95 each. somewhat stoical, we accept death at some of the next is to demonstrate that this life is Back issues Vol. 23, No. 4 and later are $5.95 each. 20% discount on orders of 10 or more. Call 800- 458-1366 to order or to ask for a complete listing of back issues.

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secularhumanism.org February / March 2010 Free Inquiry 5 the only one we have and to insist that we thanks to social-democratic reforms. ty and attempts to deal with problems that ought not to waste our only lives in fear and A third secular eupraxsophy of hope is affect everyone on planet Earth. Such a global trembling. Rather, we should summon the a form of pragmatic non-utopian meliorism, focus seeks agreements, treaties, and regula- courage to become what we want as best such as advocated by John Dewey, argu- tions that maximize the common good for the we can. It is life that we need to celebrate— ably the leading American philosopher of entire planetary community. not the life of the fetus or the stem cell but the twentieth century. Dewey urged us to We may not be entirely satisfied by the the life of the fully realized person. Life is place hope in the ideals of democratic par- results of the Copenhagen conference. Yet it a precious gift. We should not flee from it! ticipation, education, and the method of marks the recognition by the planetary com- Rather, we should affirm its vibrant appeal intelligence to create more democratic open munity that cooperative efforts are essential in spite of the naysayers in our midst. This societies. (Please see the remarkable book by if we are to solve the serious global problems is true for every person, but it is also true Stephen M. Fishman and Lucille McCarthy, that we face cooperatively. for those societies that are still constrained John Dewey and the Philosophy and Practice *** by the messianic theologies of the past and of Hope [University of Illinois Press: 2007]. In Postscript as we go to press: Unfort­ ­unately, seek to limit the realization of human aspi- such open societies, individuals have enough the Copenhagen Conference was not success- rations, thwart reason and science, and not latitude to fulfill their unique purposes, ful in limiting global warming. That is why the allow humans to become what they aspire yet the government also has an important world community needs to create a new to—an attitude that looks backward and role in public policy in ensuring personal International Environmental Monitoring not forward. These societies are fixated on freedom, equality of opportunity, and basic Agency (under the United Na­tions auspices) death; they are the enemies of life. human rights. that will censure nations that violate The nineteenth and twentieth centuries A new secular eupraxsophy has now agreed-upon guidelines and enforce compli- have seen three dominant secular ideolo- overtaken the world, creating the need to ance. This is what Humanist Mani­festo 2000 gies of hope. The first was Marxism, which extend democracy, education, and pooled recommended a decade ago, and it urgently portrayed the ideal of a utopian socialist (or intelligence to the planetary community at needs to be implemented. communist) society. This now lies shattered large, transcending any national state. The on the rocks of failure and disillusionment, efforts by 192 countries that met in Copen­ though a qualified form of social democracy hagen in December 2009 to find ways to has survived. Indeed, social democracy stands moderate global warming is the best illus- as the primary modifier of the second ideol- tration of the vital importance Paul Kurtz is chair emeritus of the Center for Inquiry, ogy of hope, namely libertarian capitalism, of an inspiring new planetary the Council for Secu­lar Humanism, and the Com­ which placed its hope for economic prosper- ethics that breaks through the mittee for Skeptical Inquiry. He is the editor in chief ity in free markets and has survived (in part) limits of national sovereign- of Free Inquiry. Don Addis, 1935–2009 For more than fifteen years, from 1992 depictions of characters in conversation, tooning. to 2008, the art of Don Addis enlivened Addis’s work never failed to deftly cap- National publishers of Mr. Addis’s the pages of Free Inquiry. From a single ture the messages of the articles his freelance work included Playboy, which wordless image to captioned cartoons to illustrations accompanied. ran his cartoons from 1959 to 1999. In Mr. Addis freelanced for Free Inquiry 1962, he created the magazine’s “Sym­ (actually donating much of his work) bolic Sex” feature. He launched several while producing editorial cartoons strips for syndication, starting with Briny for the St. Petersburg Times and The Deep in 1980. The Great John L, a strip Independent,­ posts he held for forty about a playground fighter that replaced­ years. He began drawing professionally Briny in 1982, was distributed to seven in 1946. The Florida Education Associa­ hundred newspapers. tion gave him four consecutive School Addis’s most successful venture was Bell Awards starting in 1969 for “sharp wit the single-frame Bent Offerings, begun and stinging satire.” In 1974, the in 1988. In 1993, it won the National Times and Independent were Cartoonists Society’s annual award. Mr. named Best Illus­trated Addis was seventy-four when he died on Newspapers in a statewide­ November 29. contest, with Mr. Addis taking first place in car- —The Editors

6 Free Inquiry February / March 2010 secularhumanism.org Leading Questions

Do the New Atheists Make America More Unscientific?

Chris Mooney is the best-selling author of The Republican War on Science and a number of other books, including Unscientific America: How Scientific Illiteracy Threatens Our Future. He is a Knight Science Journalism­ Fellow at the Massachusetts Institute of Technology. Arguing that the New Atheists­ polarize the discourse about the proper role of science in society, he recently discussed his own atheism and his new book with D.J. Grothe, associate editor of Free Inquiry.

Free Inquiry: Not only are many Americans scientifically illiterate, but many people don’t read and border on being actually illiterate. We don’t know science, but nei- ther do we know history, art, literature, music, or philosophy. Why does science Photo: Gail Albert Halaban deserve all the hand-wringing? what the scientific world thinks about the alienating the religious moderates. Chris Mooney: We all should know more cause of climate change and what the FI: You say that to make a dent in the about everything, in an ideal world. The public thinks, then you see how the public’s problem of scientific illiteracy, we should fact that we don’t is partly a public educa- lack of scientific knowledge has important set aside the question of what is true about tion issue and partly due to people’s busy policy implications. Broadly speaking, sci- religion. Years ago, when we were both lives in that they can only take in so much. entific illiteracy is the cause of twenty years in­volved with the Center for Inquiry’s free­ But science has a unique place in our soci- of gridlock on the global-warming ety, for the simple reason that scientific issue. issues are constantly in play in major public FI: In your book Unscientific policy debates and decisions that affect American, you take on the New people’s lives. To be a good citizen, I’d Atheists, even though you are an “In America today, diffusing tensions argue that you need to know about science atheist. You argue that the battle as it affects policy more than you need to should be for scientific literacy as over science and religion is the best know about some other areas of human opposed to a battle against religion. way to advance scientific literacy.” knowledge. You seem to argue that when the For a lot of America, neither the Coper­ battle is science versus religion, public nican­ Revolution nor the Darwinian Rev­ scientific literacy actually suffers. olution has yet happened. So somehow Mooney: Right. We live in an over- a large part of the populace has missed whelmingly religious society, and we thought campus outreach, you were every two of the biggest revolutions in science should just admit that not all of the reli- bit the atheist activist. As a science journal- (not to mention the Einsteinian Revolu­ gious have a problem with science. It is ist today, isn’t truth a basic value for you? tion). How much does that play into public important to refute the fundamentalists policy? Evolution is only policy-relevant at when they encroach on science education Don’t you have internal tension when you the state and local levels, and as for the across the country in regard to evolution. fault the atheistic scientists for pushing a earth revolving around the sun, that isn’t But in order to do that, it is critical that we scientific and naturalistic take on God and hugely relevant to policy at all. But when mobilize the pro-science moderates. The the supernatural? you consider other examples of scientific New Atheism, as a strategy, flies in the face Mooney: No, I don’t really feel that ten- illiteracy, such as the gigantic gap between of this, since it is often about attacking and (Continued on page 43)

secularhumanism.org February / March 2010 Free Inquiry 7 Tom Flynn OP-ED

Pull the Plug—on Catholic Charities

s I write, the Roman Catholic Arch­ essential social services. Third, the chances funded social services in spaces grudgingly diocese of Washington, D.C., is threat- that the Vatican and America’s Catholic bish- stripped of religious icons and temporarily Aening to suspend adoption, home- ops will rethink their stance on homosexuali- off-limits to proselytizing. less-shelter, and health-care related services ty seems, at best, remote. As the musical satirist Allan Sherman to some sixty-eight thousand beneficiaries, Across the country, state and local gov- once observed, “A camel is a horse that including about a third of the metro area’s ernments are about to learn an object lesson. was designed by a committee.” For forty homeless population. Why all the drama? Never mind, for the moment, more recent years, this ungainly camel of an arrange- A proposed local same-sex marriage law, controversies about public funding for faith- ment worked, more or less—to the point partway through the process of enactment, based charities. The first “faith-based initia- where it came to seem bad manners to would compel Catholic Charities to extend tive” took place during the Great Society observe that the whole setup with Catholic benefits to partners of gay and lesbian years, and it may be about to blow up in our Charities and its analogues had never been employees. faces. properly secular. We’ve heard this tune before. In 2006, Let’s review the history. Prior to the By the late nineties, of course, other voic- the Boston Archdiocese’s Catholic Charities­ 1960s, government was a relatively modest es began to object that the requirement for operation—which was founded in 1903 as provider of social services. Church-affiliated separate corporations and service delivery an adoption agency—announced­ that it institutions dominated the sector. With spaces shorn of liturgical trappings was too would unilaterally shutter adoption services Lyndon B. Johnson’s presidency, govern- secular. President Clinton dipped his toe ment began to emerge as the into initiatives channeling public dollars to dominant provider of many shamelessly sectarian religious institutions; “Governments at all levels depend on types of social services. This President Bush jumped in with both feet; and church-affiliated charities whose parent raised a tactical question: sad to say, President Obama just won’t get churches embrace an antigay agenda— What to do with existing reli- out of the pool. gious service organizations, All the while, the original faith-based most conspicuously Catholic Charities—to some of which had substantial initiative, that clumsy Great Society com- deliver (in some regions) a quarter, a third, capacity already in place (if on promise that tasked Catholic Charities and or more nowhere­ near the scale Great its analogues with discharging so great a Society planners envisaged)? share of a public obligation, shambled along of certain essential social services.” Some argued for creating new smoothly enough that no one could hear public agencies big enough to the ticking. do the whole job, frankly sup- Well, we can hear it now. throughout Massachusetts­ rather than com- planting old-line religious providers. Among With the prospect that same-sex adop- ply with a state law allowing adoptions by other benefits, this would have ensured that tion, same-sex marriage, and the like will gays and lesbians. public agencies could accomplish their mis- soon become the legal norm, we may see Is this the beginning of a trend? Con­ sions entirely with public resources. It would Catholic bishops piercing the veil­ separating sider three facts. First, over the next five to also eliminate any risk of church-state entan- regional Catholic Charities agencies from ten years, towns, cities, and states across the glement. their parent churches with growing frequen- nation will adopt new laws regarding same- That was not to be. In part due to lob- cy and brazenness. Governments­ at every sex adoption, employee benefits for same- bying by church leaders, in part because it level may soon discover just how sectari- sex partners, same-sex marriage, and the like. just seemed easier, the decision was made an “quasi-sectarian” providers like Catholic Despite the disappointing vote in New York, to finance a vast expansion of existing sec- Charities really were all along. going GLBT-friendly is still the “steamroller” tarian social-service agencies using public If that happens, state, county, and munic- social reform of our time. Second, govern- funds. Organizations like Catholic Chari­ties, ipal officials may realize, however belatedly,­ ments at all levels depend on church-affiliat- Lutheran Social Services, and the like would that it never made sense to entrust quasi-sec- ed charities whose parent churches embrace reorganize—if they hadn’t already—as­ tarian organizations with broad responsibil- an antigay agenda—most conspicuous- merely quasi-sectarian nonprofit corpora- ity for doing the public’s work. If the people ly, Catholic Charities—to deliver (in some tions, legally independent from their home (Continued on page 41) regions) a quarter, a third, or more of certain churches. They would provide publicly

8 Free Inquiry February / March 2010 secularhumanism.org Letters

The Best Blasphemer

Simple yet elegant. That’s the best way to submit statements of no more than to describe the winning entry of the twenty words critical of religious beliefs. Center for Inquiry’s Blasphemy Contest. In addition to the Grand Prize winner, Ken Peters of California submitted ”Faith there were four other winners. Their is no reason.” In announcing the award, entries were: “There’s no religion like CFI President and CEO Ronald A. Lindsay no religion,” submitted by Daniel Boles of ob­served, “This entry, using only four words, summarizes nicely one of the Thailand; “I wouldn’t even follow your god key principles of post-Enlighten­ment on Twitter,” submitted by Michael Hein thought. Beliefs should be based on evi- of South Carolina; “The reason religious dence and reason. Faith is not a basis for beliefs need protection from ridicule is that logically sound belief.” they are ridiculous,” submitted by Michael When CFI decided in September to Nugent of Ireland; and “I survived the God hold a contest in conjunction with its com- virus,” submitted by Perry Bulwer of Can­ memoration of International Blas­phemy ada. All top five winners will receive a CFI True Believers Day, it generated a firestorm of controver- T-shirt with their submission imprinted. sy. Some observers claimed that CFI was In “The ‘True Believer’” Paul Kurtz (FI, soliciting hate speech, and they likened CFI Ken Peters, the Grand Prize winner, will December­ 2009/January 2010) points to Nazis publishing anti-Semitic attacks. also receive a coffee mug with his slogan to the fact that many atheists can be as CFI rejected those mischaracterizations and is being officially recognized in this fanatical as their religious counterparts. then and continues to reject them now. issue of Free Inquiry. Labeling myself an atheist, I have during “In holding a blasphemy contest, we The contest judges decided that ten conversations with other nonbelievers wished to underscore our position that other entries, including a couple of lim- been accused of not being respectful of religious beliefs are subject to examina- ericks, would receive Honorable Men­tion. the religious beliefs of others. I have to tion and criticism, just like other beliefs,” Those entries, and further in­formation admit that this is true. I am not a fanatic, said Lindsay. “Sometimes that criticism about the contest, can be found in the but I abhor ignorance in people who are may take the form of a scholarly essay; supposedly intelligent but refuse to ques- sometimes the criticism may take the official announcement on CFI’s Web site, tion their beliefs when the conversation form of a pithy, pointed remark. Both are www.centerforinquiry.net/news/blasphe- turns to religion. When people tell me that appropriate forms of free expression.” my_contest_winners/ . the Bible is the greatest book that was ever Blasphemy contestants were asked —The Editors written, that it contains the true words of God, and that He is a Deity of peace and justice, I point out some statements in this book that seem to come from the mouth of a cruel, self-centered despot. When some- one tells me that the world was formed six thousand years ago and all forms of life were created the way they are now, I have to contain myself to keep from calling that person a moron. Am I disrespectful? Yes. John L. Coppejans Santa Barbara, California

(Continued on page 63)

secularhumanism.org February / March 2010 Free Inquiry 9 ATTENTION READERS: You Have the Power to Help G row!

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“There are just a few publications that serve as lighthouses in a dark, foggy ocean, — Richard Dawkins and of these my favorite in all the English-speaking world is FREE INQUIRY.” FREE INQUIRY’s future is in your hands. Please get involved. Make a difference. Paul Kurtz Founder and Editor in Tom Flynn Editor ChiefHelp FREE INQUIRY grow today! Norm R. Allen Jr. Reflections

Twenty Years of African Americans for Humanism

n 1989, I attended a Free Inquiry confer- entire declaration in volume two of his one of the country’s leading educators. On ence at American University in Washing­ major two-volume encyclopedia, African January 27, 1956, Solarin established the Iton, D.C. It was the first time I had attend- American Religious Cultures. (I have an Mayflower School, the first secular school in ed a major gathering of humanists. I was entry on “African Americans and Secular Nigeria. “Uncle Tai,” as he was affectionately surprised to find that I was the only African Humanism” in the first volume.) known, gave me a tour of the campus and American there, although I spotted a cou- This was the first time humanism was allowed me to speak to about eight hundred ple of East Indians. I thought this was odd, presented to the Black media in a major, students in the school auditorium. because humanism, in my estimation, was positive way. Later, members of AAH would All over the campus, visitors found sec- a life-stance with much to offer human write numerous essays and issue many ular messages stressing the importance beings from all backgrounds. news releases that were eagerly picked up of education. The Mayflower School has a I wrote a long letter to the editor of by the Black media. reputation as one of the best in Nigeria, and Free Inquiry to express my concerns about In 1991, there were three main events. former students, also known as ex-Mays, the low numbers of non-Whites at the First, I edited my first book, conference. Tim Madigan, the editor at African American­ Humanism: An the time, shared the letter with Paul Kurtz. Anthology. It was the first book to “This was the first time humanism They invited me to turn the letter into an demonstrate the extent to which article. I did so, and the article, “Human­ism humanism and humanist ideals was presented to the Black media in in the Black Community,” appeared in the helped to substantively develop a major, positive way. Later, mem- Summer 1989 issue of Free Inquiry. Black activism and intellectual- bers of AAH would write numerous On August 31, 1989, I started working ism. Second, The AAH Examiner, full time for the Council for Democratic the international newsletter of essays and issue many news releases and Secular Humanism (CODESH), now African Americans for Humanism,­ that were eagerly picked up by the the Council for Secular Humanism. My pri- was born. Third, I traveled for the Black media.” mary job was to try to foster humanism first time to meet with organized among African Americans. To that end, humanists in Africa. African Americans for Humanism (AAH) My first trip to Africa was was formed. incredibly successful. I first stopped for a are widely respected throughout the coun- AAH has always been comprised of and week in Ghana. I spoke on a major televi- try. supported by Blacks, Whites, and members sion show on the Ghanaian Broadcasting Solarin regarded himself as the only of any other group who are sincerely inter- Corpora­tion and was featured on the front atheist in Nigeria, and he was proud to ested in promoting humanism among peo- page of the country’s leading newspaper. I “yell it from the rooftops.” He wrote explic- ple of African descent. We formed an inter- was hosted by the Rational Centre of Accra, itly humanistic columns in one of Nigeria’s national advisory board. Shortly thereafter, Ghana. The late Hope N. Tawaiah (see his leading newspapers, The Guardian. He was we issued “An African American Humanist obituary in FI, December 2009/January delighted to meet me, and he joked that he Declaration,” in which we presented the 2010), one of the founders of the group, “wouldn’t mind being the pope of Nigerian case for humanism in the African American joined the international advisory board of humanism.” community (see FI, Spring 1990). The dec- AAH a couple of years earlier. Solarin’s death in 1994 was reported in laration was published in full or in part in I spent the following week in Nigeria. The New York Times. Today, many Niger­ scores of African American newspapers and At that time, there were two humanist ians visit his burial place. Nobel laureate for commented upon on numerous Black radio groups, Action for Humanism, headed by literature and International Academy of stations throughout the country. Leading the Ghanaian Emmanuel Kofi Mensah, and Humanism laureate Wole Soyinka dedicat- Black religious studies scholar, humanist, the Humanist Friendship Center, headed by ed his book The Open Sore of a Continent and author Anthony Pinn considers the Charles Ufomadu. Both leaders were former to Solarin. declaration to be a major document in seminarians who had grown disillusioned In 1992, Emmanuel Kofi Mensah at­tend- African American history. He reprinted with theism. ed the International Humanist and Ethical part of it in his book Varieties of African One of the highlights of my first trip to Union (IHEU) Congress in the Netherlands. American Religious Experience and the Nigeria was my meeting with Tai Solarin, (Continued on page 41)

secularhumanism.org February / March 2010 Free Inquiry 11 Nathan BuppNEWS BEAT

Council Wins Interim Victory in Church-State Suit

he Council for Secular Humanism has gious institutions. Specifically, the “No-Aid” contracts between the state department of won an appeal in its landmark case chal- provision of the Florida Constitution­ express- corrections and the faith-based institutions, Tlenging the use of Florida taxpayer dol- ly mandates that no revenue of the state can finding that the Council lacked taxpayer lars to fund faith-based programs. The partic- be provided “directly or indirectly in aid of standing to bring that claim. The court stat- ular programs at issue are substance-abuse any church, sect, or religious denomination ed, however, that this “will be a minor con- transitional housing programs administered or in aid of any sectarian institution.” sequence,” because that claim is “essentially by the Florida Department of Corrections. In September 2008, the trial court dis- subsumed under” the Council’s­ challenge The Council alleges that the faith-based com- missed the Council’s suit by granting the of the statutes authorizing payments to the ponent of the taxpayer-funded programs defendants’ motions for judgments on the defendants. As the appellate court noted, include Christian religious indoctrination. pleadings. With the two individual plaintiffs, “the trial court will necessarily be required The decision by the Florida First District Court the Council appealed the trial court’s deci- to examine the contracts” to determine of Appeal reversed a lower court ruling that sion, employing Christine Davis Graves of whether the statutes violate the Florida dismissed the Council’s lawsuit entirely. The the Tallahassee law firm Carlton Fields, P.A., constitution. case, titled Council for Secular Humanism v. to argue their case. “This is an important win for the Council­ McNeil, may now proceed to discovery and The appellate court ruled that the for Secular Humanism and for all defenders trial before the lower court. Council had properly alleged a cause of of religious liberty and the separation of The Council and co-plaintiffs Richard and action that the Florida statutes authorizing church and state,” said Derek C. Araujo, vice payments to the defendants president and general counsel of the Center violate the No-Aid provi- for Inquiry, an affiliate of the Council. “These “The Florida Constitution expressly sion of the Florida Constitu­ faith-based ministries hoped to prevent us mandates that no revenue of the state tion. The court found that from challenging their use of Florida tax- the trial court was wrong to payer dollars. This decision ensures that the can be provided ‘directly or indirectly prevent the Council’s claim Council for Secular Humanism and Richard in aid of any church, sect, or religious from going to trial, because and Elaine Hull will get their day in court.” denomination or in aid of any sectarian the Council alleged “that not Ronald A. Lindsay, CFI’s president and only are Prisoners and Lamb CEO, hailed the decision as a major victory. institution.’” of God sectarian institutions, “Still, our hardest work lies ahead of us,” but the programs themselves Lindsay cautioned. “We need to prove our are fundamentally carried out case before the trial court. That said, the Elaine Hull initially filed suit in Leon County in a sectarian manner in violation of [the Council for Secular Humanism is confident it Circuit Court challenging the legality of stat- Florida constitution]. . . . It is only after the will prevail, and is proud to take part in this utes granting funds to two faith-based orga- facts are developed with respect to the pur- historic case, which will resolve the meaning nizations, Prisoners of Christ, Inc., and Lamb pose and effect of the faith-based programs of Florida’s ‘No-Aid’ provision. By bringing of God Ministries, Inc. Richard and Elaine Hull, which are the subject of this action that these this case, we are protecting religious liberty two associate members of the Council, are arguments can be addressed definitively.” for both religious and secular individuals. No Tallahassee residents and Florida taxpayers. The appellate court upheld the lower one should be compelled to subsidize any The Council based its complaint on the court’s dismissal of another claim challeng- religion with their tax dollars.” Florida Constitution, not the establishment ing the requirement that transition housing clause of the United States Consti­tution. The specialists consult with chaplains regarding Council made a deliberate decision to seek inmate placement in the faith-based pro- relief under the Florida Constitution because grams. The appellate court also dismissed it has a very broad prohibition on aid to reli- the Council’s claim challenging the specific

12 Free Inquiry February / March 2010 secularhumanism.org Nathan Bupp NEWS BEAT

Witch Hunter Sues Humanist Activist in Attempt to Quell Criticism

n May 2009, the Center for Inquiry ing, denouncing, or otherwise interfering beliefs while highlighting the abuse of chil- (CFI)—a supporting organization of the with what Ukpabio claims is the practice of dren and exposing the “false prophets” who ICouncil for Secular Humanism, publisher Christianity and the “deliverance” of people spread dangerous misinformation. of Free Inquiry—launched an anti-supersti- supposedly suffering from possession of an “The persecution of alleged child tion campaign to highlight and combat the “evil or witchcraft spirit.” The suit also seeks witches underscores the importance of abuse of alleged child witches throughout to prevent law enforcement from arresting our anti-superstition campaign in Africa,” the African continent. Now witch hunter or detaining any member of the Liberty said Norm R. Allen Jr., executive director Helen Ukpabio, head of the Liberty Gospel Gospel Church for performing or engaging of African Americans for Humanism and Church in Nigeria and a frequent target of in what they say are constitutionally pro- CFI’s transnational programs. “Superstition criticism by CFI, has filed a lawsuit in Nigerian tected religious activities. In federal court against Leo Igwe, CFI’s rep- the past, these activities have resentative in Nigeria, charging him with included the burning of three religious discrimination. children, ages three through “The suit seeks an injunction preventing Igwe has been a tireless and vocal crit- six, with fire and hot water, as Igwe and other humanist groups from ic of Ukpabio’s claim that many Nigerian­ reported by James Ibor of the children and women are witches. “Ukpabio Basic Rights Counsel in Nigeria holding seminars or workshops to raise has repeatedly targeted and persecuted the on August 24, 2009. The par- consciousness about the dangers most vulnerable members of society. She is ents believed their children associated with belief in witchcraft.” the one who should face justice and answer were witches. for her crimes,” said Igwe. “She should be Ukpabio is seeking damag- ready to pay damages to the thousands of es of 200 billion Nigerian naira, children who have been tortured, trauma- more than $1.3 billion, for tized, abused, and abandoned as a result of supposedly unlawful and unconstitutional has dire consequences for individuals and her misguided ministry.” Igwe said that many infringement on her rights to belief in “God, societies, and often contributes greatly to Nigerians­ have been damaged by Ukpabio’s Satan, witchcraft, Heaven and Hell fire” and gross human rights abuses. Those who witchcraft schemes and other questionable for the alleged unlawful and unconstitu- continue to view superstition as benign activities. tional detention of two members of her must think again.” Allen says that plans A mob of about 150 members from church. are underway to lead marches aimed at Ukpabio’s Liberty Gospel Church attacked Along with the full support of CFI, Igwe combating superstition and to work with Igwe and others during a “Child Rights and has been offered legal representation from governments, nongovernmental organiza- Witchcraft” event in Calabar, Nigeria, on Stepping Stones, a charity registered in tions, traditional rulers, and women and July 29, 2009. At the end of the melee, Igwe the United Kingdom that is dedicated to childrens’ groups to promote rationality found his eyeglasses smashed and his bag, defending alleged witches, primarily in the and universal human rights. phone, camera, and a copy of his planned Niger Delta region of Nigeria. Igwe remains optimistic and full of speech stolen. Police broke up the mob Meanwhile, CFI’s anti-superstition resolve. “I am convinced that at the end of and arrested one person. campaign is going strong. The campaign the day, reason, justice and human rights The suit seeks an injunction prevent- began in Ghana on May 29, 2009, with a will prevail,” he said. ing Igwe and other humanist groups from groundbreaking seminar titled “Witchcraft holding seminars or workshops to raise and its Impact on Development.” Campaign consciousness about the dangers associat- organizers say that they hope Nathan Bupp is the vice president of communica- ed with belief in witchcraft. It aims to block to educate the public about tions at the Center for Inquiry. rationalist or humanist groups from criticiz- the dangers of superstitious

secularhumanism.org February / March 2010 Free Inquiry 13 Wendy Kaminer OP-ED

Science and Public Opinion

majority of Americans profess tentiousness with respect (we should wel- to belief. I care less about whether people respect for science, according to a come moral debates about science, given know that electrons are smaller than atoms A recent Pew Forum report: 84 percent its destructive power). But what’s the worth than whether they have an inkling of how of people surveyed agree that “science’s of the public’s positive view of science if it scientists know. effect on society” is “mostly positive.” That’s fails to persuade people to accept funda- It’s the failure to appreciate scientific a finding likely to be met with skepticism mental scientific facts—about evolution, methods and the role science should play by many secularists, who blame religion for say, or global warming—that conflict with in shaping public policy that enables pol- what they believe is widespread hostility their religious beliefs, worldly desires, or iticians to ignore it. Imagine if drug policy to science. Considering religion’s role in resistance to bad news? were informed by evidence of the relative fomenting opposition to the theory of evo- It’s not surprising that the public’s re­port- lution (which some two-thirds of Americans harms caused by legal and illegal substanc- ed love for science is unrequited. “While the reject), this skepticism is neither unreason- es, as well as the relative harms of different public holds scientists in high regard, many able nor surprising. In fact, according to regulatory regimes. Hard to imagine, I know, scientists offer unfavorable, if not critical, Pew, people without religious affiliations as a recent fracas over science and drug assessments of the public’s knowledge and are “the most likely to perceive a conflict policy in Britain has demonstrated. In the expectations,” the Pew re­port fall of 2009, the home secretary fired the observes. “Fully 85 percent see government’s chief drug adviser, psychiatrist the public’s lack of scientific and pharmacologist David Nutt, because he knowledge as a major prob- objected to the reclassification of marijuana “What’s the worth of the public’s lem . . . and nearly half (49 per- as a dangerous drug like heroin and crack, positive view of science if it fails to cent) fault the public for having arguing that marijuana was actually less unrealistic expectations about persuade people to accept fundamental dangerous than tobacco or alcohol. Prime the speed of scientific achieve- Minister Gordon Brown supported Professor scientific facts—about evolution, say, ments.” Nutt’s firing, explaining (almost honestly) or global warming—that conflict with To measure (or approx- that his comments undermined the gov- imate) public knowledge of their religious beliefs, worldly desires, ernment’s message. “We have to show we science, Pew administered a are tough on drug dealing,” Brown noted. or resistance to bad news?” twelve-question quiz (available Making clear that the show would go on, he at www.pewresearch.org/scien­ also shamelessly equated Nutt’s statement cequiz/). It consists of simple multiple-choice and true/false about the relative harms of marijuana and questions testing basic general his plea for a rational drug classification and knowledge, such as the fact criminalization scheme with a “message to between religion and science,” while “the that tsunamis are caused by earthquakes, young people that it is OK to experiment most religiously observant” are “least likely not warm ocean currents or large schools with drugs and to move on to hard drugs.” to perceive this clash.” (You have to wonder of fish; that scientists have found water, not Generally, this anxiety about not if secularists view religion with more hostil- platinum, on Mars; and that antibiotics kill appearing­ tough on drugs still shapes pol- ity than religious people view—or claim to bacteria, not viruses. (Only 10 percent of icy in the United States, but public support view—science.) the public answered all twelve questions for criminalizing marijuana is waning—not Science and scientists are even “viewed correctly; an additional 10 percent answered because of respect for science, I suspect, but positively by those who differ over evolu- eleven questions correctly.) But a quiz like in response to people’s personal experienc- tion, global warming and other conten- this, focusing on a few random facts, doesn’t es: medical use of marijuana is in­creasingly tious issues,” Pew reports. When these test what may matter most—the public’s acceptable not because scientists approve “contentious issues” involve the disputed understanding of scientific inquiry; the of it, but because sick people have found morality of scientific endeavors like stem- importance of experimentation, observation, marijuana helpful in relieving their symp- cell research, it’s not hard to reconcile con- and logic; and the relationship of evidence (Continued on page 43)

14 Free Inquiry February / March 2010 secularhumanism.org Arthur Caplan OP-ED

Walking the Talk

he Code of Ethics of the American interest and safety first and get vaccinated. of uncertain composition. Nursing Association contains some There is also, clearly, an unarguable founda- Americans deeply respect choice. But Tstirring language when it comes to tion for insisting that all health-care workers when one becomes a doctor, nurse, phar- you and me. Provision 2.1 of the Code, enti- who have regular patient contact get vacci- macist, physician assistant, or other health- tled “Primacy of Patient’s Interests,” states nated as a job requirement. Those who don’t care worker, one’s right to choose must unequivocally that the nurse’s “primary should either have no patient contact or find yield to the protection of the vulnerable, commitment is to the recipient of nurs- another job. weak, frail, and defenseless whom you have ing and healthcare services.” The American So why is it that when Medical Association and other medical hospitals and health groups invoke much the same “patients de­partments have pro- “Fighting health-care worker vaccination first” moral stance. Yet when push has posed vaccination man- mandates not only represents dipsy come to shove, the flu and swine-flu virus- dates for health-care work- public-health thinking, it adds fuel to the es have shown sadly—but all too clear- ers, they have almost invari- ly—that for many health-care workers and ably been met with law­suits anti-vaccination fires that kooks and organizations, a patient-centered ethic is demanding the right to ignoramuses have been stoking for more rhetoric than reality. choose? In October 2009, decades in the United States.” Each year, the flu kills at least thirty when the New York State thousand people in the United States. Department­ of Health an­ Swine flu has killed over four thousand peo- nounced such a mandate, ple in North America in 2009, many of them the first response was babies and young children. Receiving the thousands of nurses crowding a plaza in chosen to serve. That is why the ethical flu and swine-flu vaccines prevents 70 to 90 Albany yelling about liberty and freedom codes of the various health professions percent of working-age healthy adults from of choice—followed by state and federal read as they do. getting either disease. It is a known fact that lawsuits to overturn the mandate. Lawsuits Nineteen children died from swine flu flu rates in hospitals fall in direct proportion against flu mandates were also just about in the United States during the first week to the percentage of health-care workers the only response of the nursing profession of November 2009. A few hundred other who get vaccinated. in Washington state and California. Americans died from ordinary flu. No vac- So the bottom line is that the flu and Fighting health-care worker vaccina- cine in recent times has ever caused any- swine flu are deadly to patients. It is also true tion mandates not only represents dipsy thing like that death toll. It is long past that both flu and swine flu result in thou- public-health thinking, it also adds fuel time to get our ethics and public policy sands of hospitalizations, to say nothing of to the anti-vaccination fires that kooks aligned before the next pandemic or bio- the sickening of many caregivers who are and ignoramuses have been stoking for terror attack reaches our shores. then unavailable to work during flu season decades in the United States. If the only It is also way past time for organized or a swine-flu outbreak. Safe and effective voices the public hears loud and clear are medicine, nursing, and pharmacy to stop vaccines exist for both diseases, but volun- health-care workers fighting mandates signing on to legal actions against man- tary vaccination rates among health-care because of fears or uncertainties, then dates. Leaders must weigh in on the side of workers in the vast majority of American what is the average mom to think about safety and science. So should our public hospitals have never gotten much above vaccinating herself or her children? Those health officials, congressional leaders, and 50 percent. Often, vaccination rates hover filing suits are driving the public directly the president himself. around a deplorable 30 percent, even when into the arms of advocates who urge us to vaccinations are available in the hospital “combat” deadly viruses by workplace. gobbling immune-boosting Arthur Caplan is the Emanuel and Robert Hart Obviously, health-care workers have the vitamins, sticking rubbing Professor of Bioethics and the director of the Center duty, proclaimed in their own professional alcohol up our noses, and for Bioethics at the University of Pennsylvania in associations’ ethical codes, to put patient drinking Chinese herbal teas Philadelphia.

secularhumanism.org February / March 2010 Free Inquiry 15 Christopher Hitchens OP-ED

Senseless ‘Security’

oward the end of a recent debate to his kept and chosen underlings. At the end, some extent a matter of taste and therefore between myself and a believing Pres­ a bliss of forgiveness envelops those who ultimately undecidable, but how is it more T byterian fundamentalist, my opponent agree to be provided for and guided. uplifting to human beings to compare them- offered the following poem from C.S. Lewis: For me, the choice between an unending selves to well-tended but helpless farm ani- Lead us, Evolution, lead us and supposedly benign but exacting super- mals, grateful for any favor from the owner Up the future’s endless stair; vision (which demands continual praise) and and not believing themselves able to man- Chop us, change us, prod us, weed us the chance to participate in the risky adven- age any sustenance without a corresponding For stagnation is despair: ture of being a self-critical primate (which guardianship? This, to take a non-Christian Groping, guessing, yet progressing, demands constant inquiry and doubt but at example, is precisely the theory of the Islamic Lead us nobody knows where. least the chance of discovery) is no choice Republic of Iran, which defines all citizens as The satirical intent of this verse can be at all. But this does not begin to exhaust the wards and children of the mullahs—as so gauged from the way in which Lewis so difference between myself and my debating many lost orphans if they are not under the heavily capitalizes the word Evolution. I partner. This was Pastor Douglas Wilson of watchful eye of the holy. To be a product of didn’t spend so many years in chapel for New St. Andrew’s University­ in Idaho, about natural selection by random mutation may nothing, and so at once I was able to remem- whom I have written once or twice before. not be a definition of nobility or angelhood, ber at least the first verse of the hymn from Wilson’s refusal to accept that the world is but at least it means that one is not a slave which this poem was borrowed: a material one is based not so much on any to nonexistent celestial beings or to their Lead us Heavenly Father, lead us evidence that argues against that conclusion self-anointed representatives among other O’er the world’s tempestuous sea; but on the premise that the conclusion can- primates. In addition, the theory of evolution Guard us, guide us, keep us, feed us not be true because it would be upsetting! shows every sign of being testable and true For we have no help but thee: Many a time he has stated this full out. (and sometimes even beautiful), which is Yet possessing every blessing, (You can see him do so if you get hold of a great deal more than can be said for the If our God our Father be. our debate movie Collision.) If we are merely primitive notion that we were fashioned The hymn, which has been set to beautiful protoplasmic, says the pastor, then life is from clay or blood clots by a capricious organ music, was written by James Edmeston essentially no more than “matter in motion,” master who can shatter us back into dust or (1791–1867) and concludes (as I later remem- and all debates on the grand issues of right punish us without end if we fail to please. bered): “Thus provided, pardoned, guided / and wrong are conducted between mere Most arguments for religious belief are Nothing can our peace destroy.” flasks of fizzing fluid. Our only option, then, based to an extent on wish-thinking, espe- Now I ask you: first, which of the two vers- would be despair. cially insofar as they dangle the false promise es above is the most self-evidently absurd? I might want to change despair to sto- of an escape from death. But not all of our Even C.S. Lewis’s sarcasm cannot disguise icism in that syllogism, but long before that wishes and desires are by any means idealis- something about the theory of evolution and I would have wanted to decide the question: tic: we may wish for a hell (for other people), its building blocks (with the “endless stair” Is this Darwinian stuff really the goods or is and we may prefer servitude and security to perhaps doing a secondhand stand-in for it not? You can’t take a position against it freedom. This is how faith makes its main the double helix). In its closing lines, it does on the mere ground that it might make appeal, and it is also why that appeal must be convey, however reluctantly, the idea that humans feel small. (Incidentally, isn’t religion staunchly resisted. the future of the species cannot be known—or supposed to make people feel small and should I say “divined”?—in advance. For Lewis, worthless: mere sinners created from dust the very thought that things were not prede- by an angry and jealous deity? Our own termined for us by scriptural and supernatural well-charted de­scent from authority was horrible. lowly amoebae and bacteria is Christopher Hitchens is a columnist for Vanity Fair James Edmeston had already gone the surely nothing as humiliating and the author of God Is Not Great, now out in necessary further stage and called aloud for a as that.) paperback. His collection of writings by unbelievers, paternal dictator who would supply material I suppose you could argue The Portable Atheist, is likewise available. The film provisions, as well as positive reinforcement, that my next question is to

16 Free Inquiry February / March 2010 secularhumanism.org Nat Hentoff OP-ED

Real Education Reform

ears ago, while on the education beat, term obsession as an education reporter: not only students but also their parents I was in the office of Tony Alvarado, getting students to become active, critical- and others in a community can expand Ythen head of the New York City school ly thinking citizens. When I was interview- and deepen the very definition of “edu- system. The standardized test scores on ing Supreme Court Justice William Brennan cation.” A small but increasing number of reading had just come in, and they were col- for a profile for The New Yorker, he asked such schools now exist. In Educa­tion Week lectively higher. But Alvarado looked glum. me: “How can we take the words of the Bill (November 2, 2009), Michele McNeil illu- “When,” he asked me, “are we going to teach of Rights off the pages and into students’ minates the concept: “Com­munity schools them how to think by themselves instead of lives?” usually have extended hours before and just giving us just what the tests ask?” How many students know what’s in the after school, and during the weekends and President Barack Obama’s secretary of Bill of Rights? One of the corollary damag- summers; social services, including health education, Arne Duncan, appears capable es of the No Child Left Behind Act is the care and parent education; activities to of answering this question. He caustically absence of civics classes in many schools. engage parents and the community; and calls the No Child Left Behind Act “not David Souter, upon his retirement last May a partnership with at least one other com- education, since it is tied to bad tests with from the Supreme Court, noted gloomily munity organization, such as a university.” the wrong goal. The biggest problem with that many Americans can’t name the three In the 1950s, when I was researching my NCLB is that it doesn’t encourage high branches of government, and he urged a book Our Children Are Dying (Viking Press), learning standards. In fact, it inadvertent- start on “the re-education of a substantial about an elementary school in Harlem, I ly encourages states to lower them” lest part of the public” to restore “the self-identity found that principal Elliot Shapiro not only they lose federal funds. President Obama of the American people.” has put Duncan in charge of nearly $5 A remarkably lucid begin- billion of “Race to the Top” stimulus funds ning for that re-education is a “One of the corollary damages of the that should refocus educators away from book Secretary Duncan should an obsession with nameless statistics and provide to all middle and high No Child Left Behind Act is the toward energizing the learning capacities schools and—from my expe- absence of civics classes in many of individual students. rience in classrooms—even schools.” What can and has to be done is distilled to some fifth- and sixth-grade by Richard Rothstein, author of an essen- students. This gateway to who tial book, Class and Schools: Using Social, we are is The Genius of America: How the got to know each child in the school (his Economic,­ and Educational Reform to Close Con­stitution Saved Our Country and Why office was always open), but parents called the Black-White Achievement Gap (Teachers It Can Again by Eric Lane and Michael him “the principal of the neighborhood.” For College Press). He’s now at the Economic Oreskes (Bloomsbury USA). They quote example, when boilers broke down in local Policy Institute in Wash­ington, and his Ronald Reagan, no one’s constitutional homes and kids told Shapiro about the cold, October 2009 report, “The Prospects for No scholar but, as it turns out, an inadvertently he would put pressure on public agencies to Child Left Behind,”exposes the quicksand of accurate prophet of the radical revisions bring back the heat. our dysfunctional education system. of the Constitution that George W. Bush On a very small scale, that was a com- By putting students on an assembly and Dick Cheney would commit—revisions munity school in action. Enthusiast Tony line of testing for tests, Rothstein writes, now being continued by Obama and Eric Blair emphasizes: “The school should “schools have thrown out a balanced curric- Holder. Said Reagan: “If we forget what be­come the center for the support and ulum—eliminating the arts, science, history, we did, we won’t know who we are. I’m nurture of the future generation, and a social studies and foreign languages. . . . warning of an eradication of the American hub for the whole community.” Blair is American education has yet developed no memory that could result, ultimately, in an no longer the British prime minister, but reliable ways to measure whether students erosion of the American spirit.” as Education Week’s McNeil reports, “By are developing ‘intellectual prowess’ in sci- For schools to stop being primarily test- next year, all of England’s 23,000 public ences and history, languages and the arts.” ing factories will also require the contin- schools will become ‘extended schools’ His finding ties in with my own long­ ued growth of “community schools” where (Continued on page 42)

secularhumanism.org February / March 2010 Free Inquiry 17 Katrina Voss OP-ED

Inglourious Basters

he story goes like this: a woman wants infidelity to legal battles involving custody no obvious way to get all this soul business a healthy, attractive baby, so she finds of frozen sperm, the assumption is the same straightened out, no biblical reference to Ta man with the proper specifications throughout: genetic material, whatever its soul-splitting or soul-condensing, silence is and takes him home. The man, perhaps sens- provenance and form, belongs to someone, the only refuge for the devout. ing his paramour’s ulterior motive, insists whether or not we agree on who that some- Perhaps we are witnessing a similar upon an alternative (read, oral) method of one is. retreat into silence with the question of sexual congress in order to protect himself Now here is where we might expect reli- DNA ownership. Provided believers can get from undesired fatherhood. gious folk to weigh in, and yet on the issue past both the science and ickiness of DNA’s After the man completes his transfer, of DNA ownership (to say nothing of DNA inclusion in certain bodily fluids, what are the woman slips quickly and casually into gift-giving), they have remained surprisingly they to do without the Bible’s direction on the bathroom, whereupon she transfers reticent. In fact, the last time we heard any sig- matters of genetic science? Where in any the man’s genetic contribution to a turkey nificant religious contribution to the debate holy text does God claim ownership—spe- baster and proceeds to inseminate herself was in 1995 when Jeremy Rifkin organized a cifically—of base pairs and mitochondria? with the instrument. petition of religious leaders calling for the ban Where does he take credit for authoring Her plan to thwart her lover’s protective of biological patenting. Now more than ten single nucleotide polymorphisms and copy effort works. She becomes pregnant and years later, and with much more fuel in the number variations? sues him for child support. Although the fire of genetic science, where are the priests, On the other hand, something else might preachers, and other anointed be going on: something creepier, if that is watchdogs informing courts and possible. After all, if we have learned any- scientists that the real “owner” of thing about religious priorities with regard “Genetic material, whatever its renegade gametes and frozen cell to science, it is that we should expect to be provenance and form, belongs to clumps is God? Where are the pious surprised (and disturbed). Perhaps religious protectors of righteousness, shak- silence on the matter of DNA-as-property is someone, whether we agree on who ing their fists and reminding us that altogether matter-of-fact. Divine ownership that someone is or not.” neither unwitting men nor shifty of genetic material may be simply taken women can own what God hath for granted, and the God-fearing may have wrought? bigger fish to fry. That is to say, how religion On the one hand, religion deals with the question of DNA ownership may have met with insurmount- may be less important than how religion man argues that the woman engaged in able complications where this particular deals with DNA itself. sexual subterfuge, the court orders him to debate is concerned—and these may be In some ways, scientists have become pay nonetheless, reasoning that the genet- the same complications that make religious the street conjurers losing their own shell ic material he surrendered was a “gift” and vetting of new science so tricky in the first game. As genomic investigation becomes that the woman could do with that gift place. We have already seen such a com- more intricate, as reproductive technolo- what she wanted. Now I know there’s a plication with regard to what Sam Harris gy becomes more complex, an unmistak- joke in there about the tedium of writing all so aptly calls “the arithmetic of souls”: if ably secular debate about DNA ownership those thank-you letters. . . . soul assignment occurs at the moment of has surfaced, understandably so. But at the The turkey-baster tale—mostly true conception, what becomes­ of monozygot- same time, amidst all the scientific compli- excepting this author’s creative flourishes— ic twins (two individuals who began life cation, the reaction of many religious peo- is certainly not the most important contribu- as a single fertilized egg that split during ple is to become looser about the defini- tion in the DNA-ownership de­bate, although development)? What becomes of a chime- tion of human life and stricter about what it may well be the most salacious. From “DNA ra (a person with two complete genomes should be done to protect it. Dr. Laura has Theft” laws preventing unauthorized testing who began life as two zygotes that fused told callers that if an entity has its own of one’s spouse’s underpants for signs of somewhere along the way)? Since there is (Continued on page 43)

18 Free Inquiry February / March 2010 secularhumanism.org Fading Faith

James A. Haught

The sea of faith in the numbers of seminarians has produced a clergy shortage in Was once, too, at the full, and round Earth’s shore the Catholic Church, which has been forced to import third-world Lay like the folds of a bright girdle furled priests. The American populace trusts science and medicine, not But now I only hear Its melancholy, long, withdrawing roar, prayer and incantations, for crucial decisions. Successful politicians Retreating. . . . still must proclaim their piety and declare “God bless America,” but most of society lives as if the gods are absent. Secularism is taking — Matthew Arnold, “Dover Beach” control, even while television evangelists preside over $100 million conglomerates. historic transition is occurring, barely noticed. Slowly, qui- etly, imperceptibly, religion is shriveling in America, as it The Secularization Thesis already has in Europe, Canada, Australia, Japan—across the A First, some background: For three centuries, scientific-minded skep- developed world. Increasingly, supernatural faith belongs to the tics have predicted that supernaturalism will die as human knowl- third world. The first world is entering the long-predicted Secular edge advances. Around 1700, Thomas Woolston and other British Age, when science and knowledge dominate. The change prom- Enlightenment thinkers declared that Christianity would disappear ises another shift of civilization, similar in scope and importance within a couple of centuries. Frederick the Great wrote to his doubt- to the past departures of the era of kings, the time of slavery, the ing colleague Voltaire that faith swiftly was “crumbling of itself.” Agricultural Age, the epoch of colonialism, and so on. Such cultural Such assertions contradicted the culture of those times, because transformations are partly invisible while they are occurring but religion was so important to Europeans that they had spent centu- become obvious in retrospect. ries killing people for it—in Crusades against Muslims, witch hunts, Of course, religiosity remains huge in America. The retreat of Holy Inquisitions, pogroms against Jews, Catholic-Protestant wars belief is difficult to see amid boisterous megachurches and mil- of the Reformation, persecutions of Anabaptists, Hussite wars, lionaire preachers. It’s obscured by the puritanical politics of white extermination of “heretics,” burning of nonconformists, and other evangelicals. It’s masked by around-the-clock television and radio such faith-based slaughter. Blasphemy laws sent doubters (includ- evangelism, paid broadcasting competing commercially for market ing Woolston) to prison. share. It’s hidden by record-breaking sales of Rapture books, by As the Enlightenment spread to America, Deist-minded attempts to undercut the teaching of evolution, by rapid growth of Founding Fathers joined the forecast. Thomas Jefferson privately talking-in-tongues Pentecostals, and other fundamentalist ferment. wrote: “The day will come when the mystical generation of Jesus Yet beneath the surface, America’s religious decline advances by the supreme being as his father in the womb of a virgin, will be year after year, decade by decade. Faith in invisible gods, devils, classed with the fable of the generation of Minerva in the brain of heavens, hells, angels, demons, virgin births, resurrections, miracles, Jupiter.” And he wrote: “The priests of the different sects . . . dread messiahs, visions, prophecies, incarnations, reincarnations, spirit the advance of science as witches do the approach of daylight.” possessions, exorcisms, holy visitations, mystical revelations, and Finally, he predicted the end of traditional Christianity by writing: “I other tokens of supernaturalism is silently eroding among thinking trust there is not a young man now living in the United States who Americans. will not die a Unitarian.” Evidence of church decay is visible in several ways: Polls show Back in Europe, French philosopher Auguste Comte wrote “none” to be the fastest-growing American religious choice, espe- that humanity was outgrowing its primitive “theological stage.” cially among the young. One-tenth of American adults now are Friedrich Engels boasted that the collectivist revolution would make lapsed Catholics, as twenty million have quit the church. Mainline religion evaporate. In 1878, Max Muller said: “Every day, every week, Protestant denominations, once a bastion of the educated, have every month, every quarter, the most widely read journals seem just withered drastically, implying that the educated no longer need now to vie with each other in telling us that the time for religion religion. Methodists alone have lost more than a thousand mem- is past, that faith is a hallucination or an infantile disease, that the bers a week for nearly fifty years. Church-rooted taboos that dom- gods have at last been found out and exploded.” inated America a half-century ago have vanished. A steep decline With the twentieth century dawning, anthropologist A.E.

secularhumanism.org February / March 2010 Free Inquiry 19 Crawley wrote in 1905 that “the opinion is everywhere gaining killed for religion abruptly concluded that religion was of no impor- ground that religion is a mere survival from a primitive . . . age, and tance. In Catholic France, fewer than 7 percent of adults now attend its extinction is only a matter of time.” Sigmund Freud and others worship. Continent-wide, a Gallup poll found that just 15 percent go said the neurotic fantasy soon would fade. to church. Attendance at European churches and cathedrals today “Is Christianity dying?” Will Durant asked in 1961 in The Age consists mostly of old women scattered throughout the pews and of Reason Begins. He wondered if faith is “suffering slow decay vastly outnumbered by gawking tourists. through the spread of knowledge, the widening of astronomic, Pope Benedict XVI complained: “Europe has developed a culture geographical, and historical horizons, the realization of evil in histo- that, in a manner unknown before now to humanity, excludes God ry and the soul, the decline of faith in an afterlife and of trust in the from the public conscience.” He protested the new European attitude benevolent guidance of the world? If this is so, it is the basic event of “disdaining God completely.” Newspaper columnist George Will of modern times.” called the Vatican “109 acres of faith in a European sea of unbelief.” Nun-turned-historian Karen Arm­ strong said: “Copenhagen, Stockholm,­ London—these are the secular capi- tals of the world.” Any En­glishman­ who expresses faith in God is deemed “eccentric,” she said. When the Euro­ pean Union wrote a new continental constitution, it omitted any mention of God or Christianity, to the impotent outrage of the churches. In Denmark and Sweden, fewer than 5 percent of adults are in church on a typical Sunday, Danish psychol- ogist Lars Dencik wrote in 2006. “A good eighty percent of the population can be characterized as ‘secular’ in the sense that religious practices do not play any part in their daily life.” He said Denmark’s religious Christian- Democratic political party attracts only 2 percent of voters. Photo: Adrian Wright [email protected] Pitzer College sociologist Phil Converted to an open-plan residence, this 1870s Anglican church in East Cambridgeshire, England, was sold to a new owner in 2007. Zuckerman spent a year interview- ing Scandinavians and wrote Society Without­ God: What the Least-Religious In 1966, University of Pennsylvania anthropologist Anthony F.C. Nations Can Tell Us About Content­ment. He asserts that irreligious Wallace wrote that “the evolutionary future of religion is extinction.” Scandinavians are happier than residents of highly religious cultures. Famed Boston University sociologist Peter Berger told The New Dr. Zuckerman said: “The notion that religious belief is childish, that York Times that by “the twenty-first century, religious believers are earnest prayer is something only children engage in, and that faith likely to be found only in small sects, huddled together to resist a in God is just something one dabbles with in childhood but eventu- worldwide secular culture. . . . The predicament of the believer is ally grows out of as one becomes a mature adult, would strike most increasingly like that of a Tibetan astrologer on a prolonged visit to Americans as offensive. But for millions of Scandinavians, that’s just an American university.” the way it is.” By the 1960s, social scholars generally accepted the “secular- Once-Catholic Ireland is another example. Huge Irish churches ization thesis”—that advancing education, prosperity, science, and today stand mostly vacant except for handfuls of aging women. technology in highly developed nations spelled doom for other- The mighty Archdiocese of Dublin graduated only one priest in worldly beliefs. 2004 and ordained none in 2005. Priest Brendan Hoban, author of Change or Decay: Irish Catholicism in Crisis, lamented: “We are Europe’s Faith Fizzled a modern and prosperous country, and many Catholics no longer That thesis was accurate for Western Europe and several other find their faith useful.” At Dublin’s cavernous Most Precious Blood advanced places. After World War II, European churchgoing suffered Church, priest Thomas McCarthy recalled a vanished time when spectacular shrinkage. The continent where millions once were four Sunday masses were packed: “There were fierce crowds com-

20 Free Inquiry February / March 2010 secularhumanism.org ing back then. The message was clear: Come to mass or go to hell. census, and an additional 12 percent wouldn’t answer, which indi- Well, that doesn’t work anymore.” cates that nearly a third of Australians have become secular. Church Catholic Italy has the world’s lowest birthrate. The church’s ban attendance is much lower. The Australian Community Survey says 45 on birth control doesn’t work any better than its “Come to mass or percent of Australians were regular worshipers in 1950, but only 20 go to hell” warning. percent were in 2000. More than half of British children attended Sunday school at As a prank, some irreverent young Australians launched a “Jedi” the start of the twentieth century. By 2000, the portion was down religion spoof. Through a flood of e-mails, they urged fellow con- to 4 percent. A nationwide poll in 2000 by Ipsos-MORI asked British spirators around the world to list their faith as Jedi (“May the Force adults to name “inspirational” figures. Sixty-five percent picked be with you”) in national censuses. Chris Brennan, president of the Nelson Mandela, 6 percent chose Britney Spears, and 1 percent Australian Star Wars Appreciation Society, told news reporters it named Jesus. was a massive practical joke. Yet in the 2001 census, more than Stuart Macdonald of the University of Toronto’s Centre for Clergy 70,000 Australians named Jedi as their religion. In neighboring Care described “the rapid secularization of Scotland,” noting: “The New Zealand, 53,000 did. The craze had its largest effect in England Church of Scotland, which had the power to force its morality on the and Wales, where 390,127 claimed Jedi faith in the 2001 census. society to the extent that swings in public parks were chained up in Scotland added 14,052 more. the early 1960s in order that the sabbath be properly observed, is now Meanwhile, New Zealand is even more secular than Australia. invisible within Scottish society.” Intense religion in Europe today is confined chiefly to third-world immigrants. Tropical newcomers to Britain attend tongues-talking Pentecostal assemblies. “Skins of “Beneath the surface, America’s religious decline other hues are increasingly evident in European churches,” scholar Philip Jenkins wrote. “Half of all London churchgo- advances year after year, decade by decade.” ers are now black.” Much of the continent worries about Muslim immi- grants who subjugate women and practice moralistic strictures. In 2004, France banned Muslim headscarves—along with Around 40 percent of New Zealand adults reply “no religion” or Jewish skullcaps, Sikh turbans, and other conspicuous religious refuse to answer when questioned in censuses. This group has garb—from public schools. Muslim rigidity upsets secular Europeans grown to be the largest segment in the beliefs category of the so much that outspoken atheist groups have sprung up in France census. and elsewhere to counter this growing intrusion into the reigning Japan is sometimes called the world’s most secular society. laissez-faire culture. Although a vague sense of Shinto spirit-worship and godless Buddhism lingers from the past—rather like secular Americans cele- Other Secular Hotspots brating Christmas—few Japanese today attend temples to worship. The secularization thesis has also proved correct in various other A 2000 survey by Yomiuri Shimbun newspaper found that three- Western democracies. fourths call themselves nonbelievers. The paper’s first religion survey In Canada, the national census records religious preference. in 1952 had found only one-third lacking belief. A 2000 Japan-Guide Starting in the 1960s, a category of “no religion” was added. At first, poll asking “Are you religious?” drew this response: 16 percent “yes” only 1 percent of Canadian adults chose that label, but a remarkable and 84 percent “no” or “don’t know.” upsurge happened. Today, around 20 percent choose it. Canada’s Several cultlike “new religions” arose in Japan, including Aum General Social Survey reported: “Attendance at religious services Shinrikyo (Supreme Truth), whose followers murdered critics and has fallen dramatically across the country over the past 15 years. planted homemade nerve gas in Tokyo’s subways in 1995, killing a Nationally, only one-fifth of individuals aged 15 and over attended dozen commuters and sickening a thousand. InfoJapan says many religious services on a weekly basis in 2001. . . . Four in ten adults young Japanese are leery of faith because of the Aum tragedy and (forty-three percent) reported that they had not attended religious the role that Shinto played in pulling the island nation into World services during the twelve months prior to the survey.” War II. CanWest News Service reported that the Anglican Church In the Jewish nation of Israel, most Jews aren’t Jews by religion. of Canada lost more than half its members between 1961 and A 2004 survey found that almost two-thirds of the country’s Jews 2001 while the United Church of Canada dropped 39 percent of European ancestry are nonobservant. The ratio of seculars to and the Presbyterian Church of Canada fell 35 percent. Ontario religious soars yet higher among the well-educated and affluent. Consultants on Religious Tolerance reported that “self-professed “Israel’s intellectual, literary, scientific and artistic elite is over- atheists, agnostics, humanists, secularists and people of no religious whelmingly nonobservant,” wrote Dr. Benjamin Beit-Hallahmi, adherence are increasing rapidly.” a University of Haifa psychologist. He added that no prime min- In Australia, 19 percent of adults replied “no religion” in the 2006 ister except Menachem Begin attended synagogue outside of

secularhumanism.org February / March 2010 Free Inquiry 21 government ceremonies. However, Israeli Jews from third-world on welfare until he discovered his evangelist charisma and rose nations are much more religious. Tellingly, the psychologist wrote: to luxury. Now he wears huge diamonds, travels by private jet, “Religiosity among Israeli Jews is correlated with hawkishness and occupies mansions, and lives like a king. Sale of evangelistic books, conservatism, paralleling findings reported all over the world.” He videos, audiotapes, and CDs has become a billion-dollar industry, said 85 percent of ultra-Orthodox Israeli Jews oppose releasing the enriching religious entrepreneurs. occupied West Bank for a Palestinian homeland—but only 17 per- Commercialization of faith rose so severely that Senator Chuck cent of secular Israelis do. Grassley (R-Ia.) launched congressional hearings in 2007 into “pros- Similarly, a 2009 Pew Forum survey of American adults found that perity gospel” preachers who reap enormous fortunes. But fellow nearly two-thirds of white evangelicals support torturing Muslim terror Republicans feared damage to the party’s most loyal core. President suspects, but only 40 percent of unchurched Americans do. George W. Bush’s liaison to evangelicals, Doug Wead, said: “Grassley has thrown a grenade in the middle of the coalition that any Republican America’s Immense Religiosity will need. If you are a Republican, it looks disastrous.” The United States has been a major exception that seemed to dis- Bible prophecy is a large segment of American fundamental- credit the secularization thesis. America, the most technologically ism. Altogether, evangelical books are nearly a $2 billion market in advanced and prosperous of all nations, remained as religious as America. Evangelist Tim LaHaye and writing partner Jerry Jenkins any impoverished third-world land. The United States has 350,000 set astounding sales records for their Left Behind novels describing churches whose members donate nearly $100 billion per year. Polls the Rapture, when Jesus returns to wreak gory vengeance upon often find Americans’ belief in God, heaven, hell, angels, and the everyone except born-again Christians. The books describe Christ like around 90 percent, far above the corresponding rates in the casting billions of Hindus, Muslims, Buddhists, Jews, Catholics, rest of the West. American churchgoing likewise is much higher. Unitarians, secular people, and others into hell. “Jesus merely raised one hand a few inches and . . . they tumbled in, howling and screeching,” one novel says, noting gleefully that the “Mainline Protestant denominations, once a bastion of the flesh of non-Christians dissolves from educated, have withered drastically, implying that the their skeletons as they hurtle into the educated no longer need religion.” abyss. The Left Behind series passed sixty million sales, becoming America’s most lucrative book venture and out- selling all works, even the best writing Puritanical white fundamentalists and evangelicals have emerged of Nobel and Pulitzer prizewinners. as the conservative bedrock of the Republican Party, endlessly Pentecostals who “speak in tongues” are growing. During seeking to outlaw abortions, ostracize gays, obstruct teaching of the 1990s, the Pentecostal Assemblies of God leaped 18 percent evolution, restore school prayer, install governmental religious dis- in America, becoming larger than the dying Episcopal Church. plays, increase the death penalty, support pistol-carrying, and the Mormons—the unusual sect based on mysterious golden plates like. A 2004 Newsweek survey found that four-fifths of Americans that an angel reportedly revealed, then took back—keep increas- think Jesus was born of a virgin without a human father, and more ing in membership, now numbering nearly six million in America than half think Jesus will return to Earth. despite lingering disputes over the fringe practice of polygamy. American evangelism is a teeming industry of one-man denom- University of Cincinnati political scientist George Bishop found inations, all competing for bigger market shares. Charismatic­ that 45 percent of Americans reject evolution and accept divine cre- preachers draw followers who give money to buy radio and tele- ation but just 7 percent of Britons do, and even fewer in Germany, vision time, enabling the ministers to reach ever-bigger audiences Norway, Russia, and the Netherlands. that donate ever-bigger sums with which they buy more air time, “One of the most interesting puzzles in the sociology of religion,” ad infinitum. Successful entrepreneurs start small, then grow to Boston University’s Berger wrote, “is why Americans are so much more the limit of their exhortation skills or until scandal scuttles them. churchly than Europeans.” Because of America’s churchliness, Dr. The Rev. Pat Robertson’s Christian Broadcasting Network swelled Berger, a lifelong Lutheran, publicly reversed his past endorsement of to a $240-million-per-year empire with many religious subsidiaries the secularization thesis. Other scholars, especially Dr. Rodney Stark of (despite Robertson’s proclivity for goofy claims). The Rev. James Southern Baptist Baylor University and Catholic philosopher Charles Dobson’s Focus on the Family rose to a $150 million budget—and Taylor, led an academic revolt, saying previous researchers were Republican presidential candidates groveled for Dobson’s endorse- wrong when they predicted the demise of faith. ment—but in 2008 he suffered a financial setback and laid off two A scholarly battle ensued. Scottish sociologist Steve Bruce hundred employees. (He has since announced his retirement.) wrote God Is Dead: Secularization in the West, contending that the “Bishop” T.D. Jakes was an impoverished West Virginian living ongoing decay of religion is overwhelmingly evident in most of

22 Free Inquiry February / March 2010 secularhumanism.org the first world and irreversible. Dr. Bruce attributes secularism not ists, evangelicals, Pentecostals, and Mormons. to rising science but to growing relativism: people see the world’s “There is a real and growing theological polarization in American kaleidoscope of conflicting supernatural systems and begin to society whereby thirty-four percent of the population believe they question whether any is true. “The greatest damage to religion has are ‘born again’ but twenty-five to thirty percent reject the idea of been caused,” he wrote, “not by competing secular ideas, but by the a personal divinity,” the ARIS report said in a section about convic- general relativism that supposes all ideologies are equally true (and tions. “These questions on belief reveal the cultural polarization hence equally false).” between the pious and nonreligious portions of the national popu- Much of Bruce’s work focuses on Britain, where he predicts lation, which are today roughly similar in size.” that Methodism will vanish within a generation and the Church of ARIS co-director Ariela Keysar told Catholic News Agency: England will dwindle to “a trivial voluntary association with a large “The Nones are the only group to have grown in every state of the portfolio of heritage property.” But he also sees America belatedly fol- lowing the same relentless course. He says that there is clear evidence that Christianity is losing power, prestige, and popularity in the United States, consistent with the “secularization paradigm.” For example, he notes that the “new Christian Right,” the political alliance between white evangelicals and the Repub­lican Party, failed to achieve the impact on American soci- ety that was expected in the 1970s.

Rising American ‘Nones’ It turns out that the scholars who decided that they had been wrong about secularization were wrong in saying they had been wrong. New trends show secularism growing rap- idly in America, even amid booming piety. While the nation’s religious extravaganza fills revival channels and Even during Holy Week there is room for many more at St. Emeric Roman Catholic Church in Cleveland, splashes across the daily news, an ero- Ohio — one of fifty-two area churches ordered to close by Bishop Richard G. Lennon because of dwindling attendance and rising debts. sion of faith is surreptitiously snow- balling, mostly out of sight, barely noticed. Evidence keeps accumulating, as follows: union.” She said American nonbelievers were stigmatized in the Since 1990, surveys indicate that godless Americans doubled past, but the social climate has shifted, so that they feel “more free from one-tenth to one-fifth of the adult population, a swift trans- to step forward, less looked upon as outcasts.” Added Mark Silk, formation. The 2008 American Religious Identification Survey by director of the ARIS project’s parent program: “You’re not declaring researchers at Trinity College, Hartford, Connecticut, found that 15 yourself a total pariah. The culture has changed in a way that makes percent—thirty-four million adults—gave their religion as “none.” it easier to say, ‘No, I don’t have a religion.’” Another 5 percent—twelve million adults—answered “don’t know” Their report added: “The challenge to Christianity in the United or refused to reply, which is interpreted to rank with the “nones.” States does not come from other religions but rather from a rejec- Thus, around forty-five million American adults evidently are not tion of all forms of organized religion.” churchgoing. This number has skyrocketed since the first ARIS poll Significantly, males predominate among America’s soaring in 1990, which found 8 percent “nones.” “nones,” matching international findings that females are more The 2008 survey concluded that the share of Americans who churchly. The ARIS report said: “The most gender-unbalanced group call themselves Christians fell 10 percent since 1990, from 86 to is the Nones, those who profess no religion or self-identified as 76 percent. Nearly all of this loss came from traditional Protestant atheists or agnostics. The ratio of sixty males to forty females is a “mainline” faiths with university-educated clergy. During the same remarkable result. These gender patterns correspond with many years, there was, however, significant growth among fundamental- earlier findings that show women to be more religious than men.”

secularhumanism.org February / March 2010 Free Inquiry 23 American Catholics slid only a bit in the new ARIS study, from 26 part because they think of religious people as hypocritical or judg- to 25 percent of the adult population. Jewish synagogue and tem- mental, because religious organizations focus too much on rules, ple worship faded slightly. “The Jewish population is in slow decline or because religious leaders are too focused on power and money.” due mainly to a movement toward the Nones among young ethnic The decline of American religiosity has far-reaching political Jews,” the report added. “This is part of a general trend among implications, because the alliance of conservative believers with the younger white Americans.” The number of American Muslims near- Republican Party is thereby undercut. Seculars, being more urban ly tripled, to 1.3 million, but they remain less than 1 percent of the and cosmopolitan, generally vote Democratic. Newsweek noted: adult population. “Seventy-five percent of [religiously] unaffiliated voters chose Since a second ARIS survey in 2001, dramatic change occurred in Barack Obama.” New England. “The decline of Catholicism in the Northeast is nothing Another 2009 study by Harvard sociologist Robert Putnam, short of stunning,” chief researcher Barry Kosmin told Catholic News author of Bowling Alone, found that the share of “nones” among Agency. The ARIS report added: “New England had a net loss of one young Americans has risen from 30 to 40 percent. “It’s a huge million Catholics.” They fell from 46 percent of the region’s adult change . . . a stunning development,” Dr. Putnam said. “They grew population to 36 percent. Other northeastern churches also declined. up in a period in which being religious meant being politically Southern Baptist Theological Seminary President Albert Mohler told conservative, especially on social issues,” he noted, and they were Newsweek: “To lose New England struck me as momentous. . . . repelled by “intolerance and rigidity and doctrinaire political views.” Clearly, there is a new narrative, a post-Christian narrative, that is ani- He added: “That is the future of America. Their views and their mating large portions of this society.” habits religiously are going to persist and have a huge effect on Meanwhile, a 2008 United States Religious Landscape Survey by the future.” the Pew Forum on Religion and Public Life found even more dramat- Church scandals contribute to America’s loss of faith. Child- ic results. It ranked “nones” as America’s second-largest adult group, molesting by Catholic priests tarnished the church’s claim to after Catholics. Its report said 24 percent identify themselves as moral superiority. Evangelist sex scandals have done likewise. Cult Roman Catholic, and 16 percent have no religion. The third-largest suicides, jailing of Mormon polygamists, even murders in religious segment was “evangelical Baptist,” at 11 percent. compounds—all of these have tainted the image of the pious. Pew findings about Catholicism were a jolt. The report said As Harvard’s Putnam observed, the Republican-evangelical more than twenty million American Catholics have quit the church. alliance itself hastened the decline. Mark Silk commented: “In the That means that one-tenth of American adults are now ex-Catholics. 1990s, it really sank in on the American public generally that there The denomination would have lost one-third of its membership, was a long-lasting ‘religious right’ connected to a political party, Pew concluded, except for a flood of Hispanic immigrants who and that turned a lot of people the other way. . . . In an earlier time, offset the outflow. Phil Lawler, author of The Faithful Departed, people who would have been content to say, ‘Well, I’m some kind wrote for Catholic World News: ”The most important story about of a Protestant,’ now say, ‘Hell no, I won’t go.’” Catholicism in America over the course of the past generation has not been the sex-abuse scandal, nor the changes that followed Educated Churches Dying Vatican II. The most important story is the vast exodus of Catholics Here’s another indicator of slippage: America’s mainline Protestant leaving the faith.” churches—elite, liberal, “tall steeple” denominations with semi- James Davidson of The Catholic University of America lamented nary-trained ministers—decayed enormously in the past half-centu- that many American Catholics “seem increasingly indifferent to the ry. When I was young, in the 1950s, these bodies were the pillars of institutional church.” respectability. Business leaders and professionals filled their pews. Though America has plenty of Protestant evangelists seeking The “Seven Sisters of American Protestantism”—Presby­terians, followers, Catholicism suffers a severe shortage of priests. Catholic Lutherans, Episcopalians, Methodists, American (Northern) Baptists, News Service says that 20,000 priests have quit since the 1950s (and Disciples of Christ, and United Church of Christ—dominated the that one-fifth of priests violate their celibacy vows). The National religious landscape, to say nothing of the country clubs. In social Catholic Reporter says that more than 10,000 devout American prestige, they towered above uncouth, less-educated evangelicals youths were in seminaries studying to be priests in 1965, but that and fundamentalists. number dropped to 3,400 by 2002. U.S. News and World Report says But the Seven Sisters suffered drastic downsizing, losing nearly the number of American priests fell from 59,000 in 1975 to 41,500 ten million members while America’s population doubled. United in 2007—even while the number of American Catholics boomed to Methodists shrank from eleven million members in 1960 to 7.9 mil- sixty-three million. lion by 2008. The Presbyterian Church USA dropped from 4.1 million In 2009, Pew released an enlarged version of its Landscape to 2.2 million. Episcopalians fell from 3.4 million to 2.1 million. And Survey saying multitudes “became unaffiliated because they do not so it went. believe in God or the teachings of most religions. Additionally, many In The Empty Church: The Suicide of Liberal Christianity, Thomas people who left a religion to become unaffiliated say they did so in Reeves wrote: “As is quite well known, the mainline churches have

24 Free Inquiry February / March 2010 secularhumanism.org been shrinking dramatically during the last three decades and clubs, and women were excluded from most occupations. Blacks appear to be confused and helpless.” He added: “In 1995, a research- were consigned to segregation like Indians on reservations. They er observed that the Methodist Church had lost one thousand mem- weren’t allowed into white schools, restaurants, hotels, theaters, bers every week for the last thirty years.” Actually, Methodism’s loss pools, or neighborhoods. Mixed-race marriage was a crime. has been a bit worse. The church’s three million drop from 1960 to Of course, in the hodgepodge of life, there were exceptions to 2008 averages 1,200 per week. all those 1950s strictures, and of course there were rebels against The mainline misery didn’t ease in the twenty-first century. The them. Bootleggers, hookers, bookies, free spirits, and bawdy cynics 2008 ARIS survey said the tall-steeple denominations, “whose pro- existed. But law and officialdom were on the side of taboos. portion of the American population shrank from 18.7 percent in 1990 Today, a half-century later, morality has flip-flopped. Unwed to 17.2 percent in 2001, all experienced sharp numerical declines this couples now live together openly with the blessing of their families. decade and now constitute just 12.9 percent.” Mark Silk commented: Children of single moms are welcomed like other kids. Blacks are “It looks like the two-party system of American Protestantism—mainline ver- sus evangelical—is collapsing. A gener- ic form of evangelicalism is emerging as the normative form of non-Catholic Christianity in the United States.” All this implies that educated Americans, the mainline constituen- cy, no longer need supernatural faith. Church attendance grows only among the less educated. America’s pattern is clear: highbrow religion is dying; lowbrow religion is thriving. Meanwhile, citing research by the Fuller Institute and George Barna’s religious polling service, Pastoral Care, Inc. of Oklahoma wrote: “Over 4,000 churches closed in America last year. Over 1,700 pastors left the ministry every month last year. Over 3,500 peo- ple a day left the church last year.”

Religious Taboos Gone In Europe as in the United States, shrinking attendance is driving the conversion or outright abandonment Finally, here’s more proof of America’s of historic church buildings. religious decline: Church taboos that ruled society in the 1950s have van- ished like the snows of yesteryear. In those days, it was a crime for guaranteed legal equality. Women’s job rights are assured by law. stores to open on the Sabbath. You could be jailed for buying a Gay sex no longer is a crime. Gambling isn’t merely legal—it’s run cocktail or lottery ticket or for looking at the equivalent of a Playboy by the state. Sexual movies and magazines are so common they’re magazine or a sexy R-rated movie. Even writing about sex was boring. Bars (in some states, liquor clubs) are everywhere. Sunday is censored. It was a crime in some states to sell birth-control devices; a “whopper-shopper” day. elsewhere buying a condom was hush-hush. It was a felony to be How could morality change so much in a single lifetime? Why gay; homosexuals were imprisoned under biblical “sodomy” laws. do most of us seniors hardly notice the amazing transformation that (I remember one who committed suicide rather than face trial.) occurred? Sometimes, when I recall the societal proscriptions of our Unmarried couples could be collared by cops for sharing a bed- youth, they seem unreal, lost in the mist of the past. room. No proper hotelier would rent to a suspicious-looking pair. Clearly, stigmas of puritanical religion lost their power in the sec- An unwed girl who became pregnant was disgraced, along with her ond half of the twentieth century. American society progressed, leav- family. Abortion was a prison offense, and desperate young women ing the bluenose mentality behind. Actually, today’s tolerant values, died of illicit termination attempts. Sex education was denounced accepting yesterday’s outcasts, are more decent, fair, and humane. from pulpits. Divorce was unmentionable. Also at that time, Jews were excluded from “Christian-only” To the Third World

secularhumanism.org February / March 2010 Free Inquiry 25 Most observers think religion will remain powerful in America for Jenkins wrote: generations to come. They note that though mainline Protestant They interpret the horrors of everyday urban life in supernatural churches are following Europe’s disappearing act and twenty terms. In many cases, these churches seek to prove their spiritual million have drifted from Catholicism, the fundamentalist-evangel- powers in struggles against witchcraft. The intensity of belief in ical-Pentecostal-Mormon conservative realm retains great strength. witchcraft across much of Africa can be startling. As recently as last However, some researchers contend that even this born-again year [2001] at least one thousand alleged witches were hacked to community is weakening. In The Fall of the Evangelical Nation: The death in a single “purge” in the Democratic Republic of the Congo. Far from declining with urbanization, fear of witches has intensified. Surprising Crisis Inside the Church, journalist Christine Wicker said Since the collapse of South Africa’s apartheid regime in 1994, witch- that the vaunted might of fundamentalists has been grossly exag- craft has emerged as a primary social fear in Soweto, with its three gerated. She began her book: “Evangelical Christianity in America million impoverished residents. is dying. The great evangelical movements of today are not a (Remember the African evangelist who visited the Pentecostal vanguard. They are a remnant, unraveling at every edge. Look at it church of Alaska governor Sarah Palin, laid hands on her head, and any way you like: Conversions. Baptisms. Membership. Retention. asked God to shield her from witches?) Participation. Giving. Attendance. Religious literacy. Effect on cul- Professor Jenkins said armed Christian militants such as “the ture. All are down and dropping.” terrifying Lord’s Resistance Army in Uganda” commit slaughter. “The In a 2009 Christian Science Monitor essay titled “The Coming Holy Spirit Mobile Force, also pledged to fight witches. . . . engaged Evangelical Collapse,” religion writer Michael Spencer pronounced in a holy war against [the Ugandan government]. Holy Spirit soldiers, the same verdict. He began: “We are on the verge—within ten many of them children and young teenagers, were ritually anointed years—of a major collapse of evangelical Christianity. This break- with butter on the understanding that it would make them bullet- down will follow the deterioration of the mainline Protestant world proof.” It didn’t work, and the Christian uprising was crushed. “In and it will fundamentally alter the religious and cultural environ- 2000, more than a thousand people in another Ugandan sect, the ment in the West. Within two generations, evangelicalism will be a Movement for the Restoration of the Ten Commandments of God, house deserted of half its occupants.” perished in an apparent mass suicide,” he added. It’s too early to know whether these forecasts will prove correct. These are extreme examples, but they show a gulf between But it isn’t too early to observe another visible trend: religion is leav- first-world and third-world Christianity—and warn of potential ing the first world and shifting to the less-educated, low-income danger. Dr. Jenkins noted: “Recent violence between Muslims and third world. Christians raises the danger that Nigerian society might be brought Faith remains powerful in Islamic lands, where harsh religious to ruin by the clash of jihad and crusade. Muslims and Christians laws mandate stoning women to death for adultery, chopping off are at each other’s throats in Indonesia, the Philippines, Sudan, the hands and feet of thieves and other offenders, flogging alcohol and a growing number of other African nations; Hindu extremists drinkers, and executing “blasphemers”—and where fervent belief persecute Christians in India. Demographic projections suggest that spurs hundreds of young “martyrs” to volunteer as suicide bombers. these feuds will simply worsen.” In the southern tropics—in Africa, South Asia, and Latin America— As religion recedes in the first world and blossoms in the third all forms of Christianity are booming emotionally, primitively, even world, it’s arguable that the former is the winner, the latter the loser. violently. The world’s largest Methodist country is now the Ivory Coast. Slowly, quietly, imperceptibly, faith is fading in Western democra- Hidebound Anglicans from Africa outnumber Englishmen at Lambeth cies. A long-term shift of civilization is occurring, but most of us are World Conferences, scuttling attempts by English Anglicans to accom- too busy to notice. modate gays and women. Muslim-Christian riots flare repeatedly in Nigeria. Thousands of Santería animal sacrifices occur in Mestizo Hispanic countries (and immigrants perform some in Miami, polluting waterways with animal bodies). Pennsylvania State University scholar Philip Jenkins wrote The Next Christendom, foreseeing an ugly future in which teeming, simplistic third-world Christians become a militant danger similar to today’s Muslim extremists. While Christianity fades in the first world, Dr. Jenkins says, it is surging in the underdeveloped tropics: “currently 480 million in Latin America, 360 million in Africa, and 313 James A. Haught is the editor of the Charleston Gazette in West million in Asia.” Virginia and a senior editor of Free Inquiry. He has won twenty Third-world Christians tend to be magic-oriented, seeing faith national newswriting awards and has authored eight books, as a shield against demons, witches, evil dreams, bad luck, and including Holy Horrors (1990), 2,000 Years of Disbelief (1996), similar superstitions. In a long excerpt reprinted in The Atlantic, Dr.

26 Free Inquiry February / March 2010 secularhumanism.org Is the Universe Rational?

Taner Edis

o believers in God, our universe must look like it is a product gency in creation. His God is an artist, not an engineer­. of intelligence. Sometimes this leads to varieties of creation- This is an attractive view, appealing to our intellectual desire Tism, as in the current intelligent-design movement. But advo- that everything should ultimately make sense, even if we only cates of divine design need not object to evolution. They can argue dimly apprehend this in our current state of ignorance. Still, though that intelligence manifests itself at a deeper level. Some say that we thinkers such as Novak prefer to argue at the level of armchair live in a rational universe: the world is intelligible, and this can only metaphysics, talking about the fundamental nature of the universe be because intelligence and purpose pervade the structure of real- inevitably raises questions about physics. From the perspective of ity. On this view, our very ability to reason and do science signifies physics today, with all due deference to Einstein, the idea of a ratio- the existence of a God. nal universe looks odd. The idea that the universe is rational invites all kinds of mystical Now, there is certainly a sense of order one can get from physics; and metaphysical reflections, by scientists and philosophers as well indeed, physicists will often use words like elegant to describe the as theologians. For example, Albert Einstein said that “a conviction, symmetries that form the basis of our most fundamental theories. But akin to religious feeling, of the rationality or intelligibility of the this is an impersonal order for which “rational” is an overly anthropo- world lies behind all scientific work of a higher order. This firm morphic description. It is not much better than saying the universe is belief, a belief bound up with deep feeling, in a superior mind that hungry. reveals itself in the world of experience, represents my conception Indeed, physicists today have become accustomed to thinking of God.” Einstein made it clear that this led him toward a Spinoza- like pantheism rather than any idea of a personal God. Still, his senti- ments are more at home in a theological way of thinking compared to any scientific naturalism. “Indeed, the notion that the universe is Indeed, the notion that the universe is rational can be fashioned rational can be fashioned into a handy into a handy atheist-bashing tool. Conservative Catholic intellectual Michael Novak argues against the “new atheists” by presenting a atheist-bashing tool.” picture of a universe suffused by an intelligence that underlies the intelligibility of all things. He tells a story about his daughter who found atheism “in the air” when she went to college: Yet it didn’t take my daughter long to see through the pretenses of of physical order as inseparable from disorder—from sheer ran- atheism. In the first place, the fundamental doctrine seemed to be domness. For example, quantum mechanics, the most fundamental that everything that is, came to be by chance and natural selection. description of nature we have, allows us to calculate probability In other words, at bottom, everything is irrational, chancy, without distributions. Individual quantum events, like the histories of indi- purpose or ultimate intelligibility. What got to her most was the vidual particles, are random. But with large numbers of individual affectation of professors pretending that everything is ultimately absurd, while in more proximate matters putting all their trust in events, the distribution of results becomes sharply predictable. The science, rationality, and mathematical calculation. She decided that order we detect in nature is often because the microscopic events atheists could not accept the implications of their own metaphys- underlying our large-scale experiments are random. Conceivably, a ical commitments. While denying the principle of rationality “all god could arrange events to make the world more transparent to the way down,” they wished to cling to all the rationalities on the us, or a demon could mess with nature to frustrate our attempts surface of things. at prediction. But either would mean that microscopic events Novak thinks that we live in a rational universe, so denying would not be completely random: they would exhibit a pattern a rational mind at the bottom of it all is a fatal flaw of atheism. understandable in terms of anthropomorphic purposes. The kind of Novak’s version of intelligent design does not directly challenge the randomness we see in physics does not admit any kind of intelligent practice of science, though he remains suspicious about the more design. ambitious claims associated with Darwinian evolution. Indeed,­ Aside from statistical order, physicists also emphasize the fun- Novak accepts seemingly chance elements and apparent contin- damental symmetries of nature that give rise to conservation laws.

secularhumanism.org February / March 2010 Free Inquiry 27 breaking” events. In other words, the elegant symmetries revealed in physics today have nothing to do with anthropomorphic notions of rationality. Indeed, they are inseparable from randomness; the most basic laws of physics tell us what kind of dice were rolled to generate our universe and our history. Einstein, insisting on a ratio- nal universe, never entirely reconciled himself to quantum mechan- ics with its irreducible randomness. He got it wrong: in many ways, our universe is a game of dice. In modern science, randomness is not just a quirk confined to fundamental physics. It is in fact the best source of novelty—the raw material for the creativity we find in Darwinian evolution and human brains. Today we understand much better that order and disorder are two sides of the same coin. The patterns we observe in nature, by which we find intelligibility in the world, are often the direct consequence of underlying disorder. Our intellectual culture as a whole has been slow in catching up to natural science in this regard. Intuitively, without the aid of mathemat- ics, we too easily make the mistake of thinking that fundamental ran- domness in physics would imply that the universe would be a formless and incomprehensible chaos. The intuition that order requires design, that the universe is rationally structured, still retains a grip on much of intellectual life. Nonetheless, if the universe is as we describe it in cur- rent physics, then calling it rational or irrational stretches a metaphor beyond any legitimate use. It really is like arguing over whether the universe is hungry or satisfied. Einstien’s conviction that the universe displays “rationality or intelligibility” However, the claim that the universe is rational is not entirely can impede our understanding of the universe as science reveals it — and about physics. It is also a claim about the nature of reason. A conser- lend religious ideas an unmerited defense. vative Catholic like Novak conceives of reason in a way that hearkens back to Aristotle and Plato by way of Aquinas. In this venerable philosophical tradition, reason—we should really capitalize it and say Reason—has transcendent qualities. Reason is a divine power, a way to revelations of eternal metaphysical truths. If Reason has more earth- ly applications as well, this is because transcendent Reason is fitted, by “The elegant symmetries revealed design, to the inherent intelligibility of nature. Such views still find echoes, sometimes even in physics, such in physics today … are inseparable as when mathematical Platonists talk about the unreasonable from randomness; the most basic laws effectiveness of mathematics. But again, such mystifications of reason are out of step with modern science. Platonism validates our of physics tell us what kind of intuitions about the solidity of mathematical truths, but it is useless dice were rolled to generate our in explaining what flesh-and-blood mathematicians and theoretical universe and our history.” physicists actually do. If there are causally impotent Platonic reali- ties, our knowledge of them has to come our way by some kind of revelation, even if it is dressed up as a deliverance of Reason. But we have a much better prospect of understanding mathematics and physics if we pay attention to how communities of mathematicians Such laws also support the intuition that we inhabit a lawful, intel- and physicists construct their knowledge and how their brains actu- ligible universe. But these symmetries present us with a fundamen- ally embody reason. tally very simple universe—they have practically no information Many of the reasons that make Platonic conceptions of mind content and so tell us next to nothing about the details we observe. implausible come from progress in cognitive neuroscience and Furthermore, these symmetries and conservation laws follow in artificial intelligence. After all, intelligent design, whether it explic- large part from the requirement that we formulate physics inde- itly opposes evolution or not, is more fundamentally a claim about pendently of any point of view. The messy, complicated low-energy intelligence, about our minds. And intelligence is increasingly under- physics we experience is due to a history of random “symmetry stood within the natural world of rules and randomness described by

28 Free Inquiry February / March 2010 secularhumanism.org physics. Certainly, scientific naturalists have yet another God of the fetish of reason. Perhaps we should more clearly point out that we gaps to contend with, since a fully satisfying scientific understanding are the ones defending a more modest view of human reason. We of human minds is still distant. But what we have learned so far goes should be the ones expressing skepticism about a rational uni- against the notion of universe-pervading rationality. verse. None of this means that ideas of transcendent Reason or the Further Reading rationality of the universe are about to go out of fashion. They have Edis, Taner. The Ghost in the Universe: God in Light of Modern Science. been integral to the philosophical tradition and woven deeply into Amherst, N.Y.: Prometheus Books, 2002. the humanities. They still affect how many scientists conceive of the ———. Science and Nonbelief. Amherst, N.Y.: Prometheus Books, 2007. very act of doing science. Rejecting them in favor of a naturalistic Einstein, Albert. Ideas and Opinions. New York: Crown Publishers, 1954. Haught, John F. God and the New Atheism: A Critical Response to Daw­kins, conception of ourselves and the universe is not easy. Harris, and Hitchens. Westminster, U.K.: John Knox Press, 2008. It is not even easy for humanists and nonbelievers. After all, we Hersch, Reuben. What Is Mathematics, Really? New York: Oxford University­ often conceive of ourselves not just as favoring reason over faith Press, 1997. Novak, Michael. No One Sees God: The Dark Night of Atheists and Believers. but as letting reason shape our lives comprehensively. We reason New York: Doubleday, 2008. not just to figure out the life cycle of stars but also to establish Young, Matt, and Taner Edis, eds. Why Intelligent Design Fails: A Scientific moral values. So notions of transcendent Reason can creep into our Critique of the New Creationism. New Brunswick, N.J.: Rutgers Uni­versity Press, 2004. thinking, especially if we go in search of universal moral truths tran- scending human interests and agreements. Transcendent Reason belongs more properly to philosophical theism or to Islamic or Taner Edis is associate professor of physics at Truman State Catholic high culture rather than to any tradition critical of super- University in Kirksville, Missouri, and author of Science and natural beliefs. Nonbelief (Prometheus, 2007), among other books. Science-minded nonbelievers are often accused of making a

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secularhumanism.org February / March 2010 Free Inquiry 29 Subjection and Escape An American woman’s Muslim journey, part 3

Lisa Bauer

­­­­In the third and final part of this series, Lisa Bauer explains how the was worthless. Islam teaches that humans are nothing before the combination of her devotion to Islam and certain characteristics of majesty and power of Allah. I feared other people and new expe- her personality almost destroyed her.—Eds. riences. Islam counsels women to stay safe and protected inside the home. For these reasons, Islam was almost certainly the worst ountless commentators have offered general reasons for religion I could have chosen—it reinforced the weakest aspects of objecting to Islam—it’s misogynistic, medieval, theocratic, my personality. Indeed it sacralized them, telling me that my flaws Cand so on. I agree, and one can read innumerable critiques were just what the Almighty Creator of the Universe most cherished along these lines by Muslim, ex-Muslim, and non-Muslim writers. in me. Instead of encouraging me to attack my weaknesses, it bid I wish to take a more personal approach. What was it about Islam me to be proud of them. as a religion that combined with my psychology to create the sad, I wish to examine each of these traits in detail, the better to under- terrified, timid young woman I was—and, truth be told, to some stand how Islam, or Islam as I then understood it, preyed upon them. extent still am? Of course, “Islam” is not a conscious being. It might be thought of as a mind virus, to borrow a phrase from Richard Dawkins: pernicious, perhaps, but not purposeful. Still, what rendered me so susceptible? “Islam rejects the Christian image of believers as First, Islam values self-abnegation in the face of Allah. Believers prostrate themselves each day children of God; Allah is not a parent but before the Almighty in a posture of absolute servil- a master with absolute power over his slaves who ity. Not for nothing does Islam refer to believers as are nothing before his infinite might and majesty.” “slaves of Allah.” Islam rejects the Christian image of believers as children of God; Allah is not a parent but a master, with absolute power over his slaves who are nothing before his infinite might and maj- esty. Allah is an absolute dictator, far more so than It’s not just that Islam is horrific in itself. Mix its teachings, rules, in Christianity. His will cannot be questioned; one can only submit and general ethos with my own sensitive personality—add in my to it. A good Muslim expresses no desire or plan for the future pathetic tale of being sexually exploited by the religious authority without adding “In sha’ Allah” (“If Allah wills”). Not infrequently this figure I trusted to guide me in Islam’s path—and you may come to gives rise to a passive, fatalistic mind-set, often with pernicious con- understand how the experience made me such an emotional wreck. sequences. Allah has already mapped out each person’s fate. We are Someone better adjusted than I was might have been able to leave like grains of sand blown by the wind and of no greater importance Islam with only mild regrets, pausing just long enough to curse the in the eyes of Allah. faith before moving on. Vulnerable as I was to begin with, Islam This self-abnegating woman found that oddly comforting. I proved a soul-destroying experience—if the atheist I now am may already thought of myself as inconsequential. I don’t know the use soul to denote my personality, deepest thoughts, and emotions. roots of my miserable self-esteem and lack of self-confidence—I Indeed, I am far from certain Islam is finished with me. I do not know can’t recall ever feeling otherwise. Perhaps it sprang in part from when its emotional effects will end. my inability to make friends. If I couldn’t make friends, it must be my If my Muslim journey did not destroy me, it came close. fault. I must be the sort of person nobody would want to be around. Looking back, I suspect that one of Islam’s greatest attractions Add to that my feelings of helplessness whenever I confronted a lay in how well it complemented my personality at the time. I was new or frightening situation. If all things were Allah’s will, then I very shy. Islam values modesty, especially in women. I thought I needn’t worry so much about what I could and couldn’t do. If I was

30 Free Inquiry February / March 2010 secularhumanism.org meant to do something, Allah would make it happen regardless of discussion returns to the Jordanian Arab imam who first converted my shortcomings. me and then took me for his misyar “wife.” Directly and indirect- I seized upon Islamic ideas of female modesty. When the Qur’an ly, he very much encouraged in me the attitude that I should be teaches women to cover themselves and not “display their adorn- timid and reclusive, avoiding most contact with the outside world. ment,” this is no mere counsel against vanity and self-assertion. Interactions with other Muslim women were all right, but meeting Women are taught not to make themselves too attractive for fear and speaking to strange men should be avoided at all costs. Self- of arousing uncontrollable male desire. This was fine by me, since I serving on his part as this was, it fit with my antisocial leanings, and regarded myself as completely unattractive already. Islamic rules on I was more than happy to comply. He knew that I felt I must hide my female dress meant I could hide what I thought of as my disgusting newfound faith from my parents, whom I imagined would be quite body in loose, long clothes, even if I didn’t quite have the courage hostile. Yet in his mind, it was much better that I continued to live to cover my hair. under their roof. He encouraged me not to go out too much, except Modesty refers to one’s attitude as well as one’s outward for necessities. Given that I hardly ever went out anyway, except to appearance. Again that appealed to my faults—I was so intensely the mosque and university (I was taking several college classes at shy that I was an anomaly even among the other women at the the time), this seemed a small imposition. mosque. I recall at least one telling me that my extreme modesty As it happens, my sexual attitudes had always been fairly conser- was something favored by Allah. I presume that a born Muslimah vative, so I found no difficulty in embracing Islam’s rigorous “no sex- as timid as I would simply remain at home rather than socialize ual contact outside of marriage” rules. This went by the wayside once at the mosque. After all, women, unlike men, are not required to the imam started to take an interest in me (religious hypocrisy when attend prayers at the mosque, and one tradition even states that the it comes to sex—what else is new?). Ironic as this may seem now, best prayer for women is that offered within the most private part Islam’s rigid sexual mores were one of its great attractions for me. I of her home. (Ironically, many of the women I met at the mosque loathed the way some men, especially those with money, authority, were rather outgoing by community standards or else I would not or fame, took advantage of women. Restricting sex within the bounds have met them there.) The idea of becoming invisible appealed to of marriage would provide a safeguard against that, I imagined. Of me. Occasionally, I fantasized about living in Saudi Arabia or some course, as I learned very painfully, marriage does nothing to prevent Gulf country where I could go about fully veiled, my personhood men from treating women as objects. The power differential between obliterated. spouses in a traditional Islamic marriage is so great that the woman Still, as much as I yearned to hide myself, I also longed for some is essentially her husband’s slave. Yet I still harbored, even cherished, sort of recognition, an acknowledgment that I existed and had my idealized Western notion of marriage as a partnership between made an impression on somebody. It was a prescription for hapless two essentially equal spouses. From this sprang my reluctance to openness. place myself “under the control of a man” in marriage. Yet I truly I think one of the reasons I converted was the hope that I would never conceived what that might actually mean until I experienced finally find true friends. Somewhere in my mind also lurked the idea it for myself. that by joining Islam, I might somehow find a husband. My high The imam was likely attracted to my timid, quiet nature. Clearly school and university experience had convinced me I would never I could be trusted not to talk about what was going on between us. find one by myself. Perhaps an arranged marriage would solve the When we were together, I became cringingly subservient, willing to problem, sidestepping the whole business of meeting people and do anything to please him as I imagined a good Muslim wife should, dating. I genuinely thought that might be the only way I would no matter how degrading or unpleasant it might be. I would respond­ ever find a man. Islamic communities are one of the few settings in to his abuses by apologizing for my failure to anticipate his whims. I the West where such things occur with any frequency. In addition, felt grateful that he, busy as he was with a family and the duties of Islam teaches that husbands must support their wives financially in the mosque, deigned to spend a couple of hours with me in the after- exchange for obedience, and this comforted me. So tattered was noons or evenings. (It is worth noting that his real wife, an Arab like my self-confidence that despite my intelligence and my university him, was not nearly so subservient—she was never shy about making degree, I feared I might not be able to support myself. her desires and displeasures known!) Even while my feminist side recoiled from the prospect of Sadly, I was genuinely grateful to have what I did of this man. owing obedience to a husband, I clung to the thought that if my Time and again I thanked Allah for guiding me to him. I had con- parents cut me off or disowned me because of my conversion to vinced myself that he was the best I could hope for, indeed better Islam, I could submit to an arranged marriage and be provided for. than I deserved. He wasn’t physically abusive (leaving aside his Of course, that ignored the very real question of what I would do if enthusiasm for anal sex), and he seemed interested in me. Despite my husband later decided to divorce me, which Islam gave him the his warnings that this was all just a “good time” to him and that I unilateral power to do. I wasn’t thinking that far ahead! shouldn’t get too attached, in my loneliness and vulnerability I think Muslim women are often taught to fear and hide from strange I eventually convinced myself that I felt real love for him. men, especially in more conservative Islamic societies. Here my In the early stages of our relationship, I was painfully aware

secularhumanism.org February / March 2010 Free Inquiry 31 that our actions were grossly haraam (forbidden), and this caused married woman should not leave her home without her husband’s me intense guilt. In my loneliness, I found myself ignoring my own permission. This standard could not be realized fully—we didn’t moral and ethical standards—anything to be with him! But then came live together, after all—but he told me to stay home as much as our misyar marriage, after which I felt that Islam had legitimized our possible, which I did. Other rules restrict prayer, fasting, sex, and relationship. I had no real objection to being somebody’s second, even touching the Qur’an during menstruation, and I accepted third, or fourth wife—beggars couldn’t be choosers, I figured. Even so, those too, repulsed as I was by them. A Muslim submits to Allah in misyar marriage didn’t allay all my misgivings. I still felt guilty that he all things, and since I wanted to do my best to live up to the new was betraying his wife and children with me. I detested that we had religion I believed I’d freely chosen, I obeyed even the most archaic to hide our relationship, but since what we were doing was permis- and misogynistic rules. sible under Islamic law I somehow managed to swallow my objec- Muslims are taught to patiently accept whatever disappoint- tions and continue on. He was the Islamic scholar who had been ments and disasters life may bring. This too I found weirdly congenial, educated at elite Islamic universities, and if he said our arrangement though the fatalism and passivity Islam encouraged was the last thing was okay, then who was I to argue? someone as fearful as I might need. When I was a child, I’d had bold I must point out that awful as he was, the imam merely personified dreams for my future. As I got older, I lost my grip on those dreams. It wasn’t that the ambitions of my childhood were replaced by more realistic and attainable goals. Rather, I became so convinced that I was incapable that they disappeared entirely. I believed muddling through life “I detested that we had to hide our relationship, was the best I could hope for, an attitude Islam cruelly exploited. Islam also teaches that a woman’s highest but since what we were doing was permissible honor is to be a wife and mother, so I began to think under Islamic law I somehow managed to swallow that that, too, was the most I could aspire to. I lost my objections and continue on. He was the Islamic scholar, hope that I would ever amount to anything . . . and yet I felt guilty about that. Teachers and parents had told who had been educated at elite Islamic me for years that I had great potential, and here I was universities, and if he said our arrangement throwing it all away. When I become emotional about was okay, then who was I to argue?” the years I wasted as a Muslim, I wonder how much I’m also mourning the loss of my dreams. Living without hope is very hard. Islam teaches that humans should be eternally grateful to Allah for everything, since he is the creator and sustainer of the universe. The proper attitude of a Islamic values, at least as they are understood in certain Arab Muslim believer is to be shakir (grateful), as contrasted with its antonym, kafir, cultures. A Muslim man from a more liberal background might have which means “ungrateful” as well as “unbeliever.” No matter what had more enlightened attitudes toward women and marriage, but difficulties and hardships a Muslim faces, she must always remember assuming he was devout enough, he would no doubt value modesty, to be grateful to Allah; what happens in this world is nothing compared obedience, and a retiring nature as qualities to cherish in a prospective with the eternal rewards and punishments in the hereafter. The effects spouse. That attitude toward women is so deeply ingrained that even of this can be disturbing. Believers will thank Allah profusely for the tini- fairly modern Muslim men from such cultures who enjoy the company est crumbs of luck thrown their way even as the rest of their world falls of independent, outspoken Western women will still seek out these apart. Still I could understand its appeal. During low moments, I would qualities when it comes to looking for a wife. Such is the culture, remind myself to thank Allah that I was alive, that my parents and fam- formed in no small part by the religion. ily were well, that I’d found Islam, and so on, small things that I tended Because I wanted to be an obedient, submissive Muslimah, to overlook. Even a drink of water or a piece of cake was something to I found myself acquiescing to picayune Islamic regulations that treasure and for which to give thanks. I might otherwise never have dreamed of honoring. A woman Sometimes, while I inventoried what I was fortunate enough to shouldn’t travel alone, defined as going farther than about ninety have and thanked Allah for it all, I wondered about those who were miles without a male guardian to “protect” her. (The distance was not so lucky. What of devout Muslims who died or were gravely calculated from how far a camel could travel in a day, demon- injured in some horrific natural disaster? What of those who lived strating just how ancient this rule is!) At the very least, she needs in grinding poverty? Was Allah looking out for me and not them? permission from a man to travel. Instead of being angry about this, I Yet everything that happened was the inscrutable will of Allah, and accepted it, actually phoning the imam on a couple of occasions for no one had the right to question what he might choose to grant permission to travel to a nearby city with my family! In addition, a each of his slaves. Imagine a cruel and unpredictable dictator giv-

32 Free Inquiry February / March 2010 secularhumanism.org ing you an expensive gift while ordering the person next to you to ing the faith. You can convert on the spur of the moment—in the be executed. Standing before him, you probably are not going to heat of passion, as it were—and only realize much later that you’ve spend much time pondering how unfair and arbitrary the situation let yourself in for something you did not anticipate. (This is starting is; you’re going to be glad that you were not the one executed! In to sound like an ill-considered Las Vegas wedding!) At the time of short order, you will be on your knees in a posture of servile grat- my own conversion, I did not understand fully what I was embracing; itude, cringingly acknowledging his kind magnanimity. When the but the fact that I managed to overcome my deep fears and find the Qur’an instructs the believers to always “fear” Allah, it is speaking courage to go to the mosque, a terribly forbidding place to me at quite literally. the time, suggests that I was completely serious. I’d given a great Still, why was it so unfair? There must have been millions of deal of thought to the notion of converting to this strange, complex Muslims more worthy of my (relative) wealth and (relative) good religion, and as a result I felt obligated to honor my vow by dutifully fortune than I; why were they being “tested” so frightfully? They following the rules and adopting the mental attitudes of Islam. might receive their reward in paradise, but that promise rang a bit Among those attitudes is a near obsession with death and the hollow. I suppose that introspective as I was, I spent too much time afterlife. Serious Christians believe in a world to come, but Islam goes musing about things like that, but the sheer injustice of it all always an extra step. The Qur’an and other Islamic texts teach that this life is distressed me. nothing but play and amusement, a brief prelude to the terrors of the Last Day and eternal reward or punishment in the hereafter. A good s my faith wavered, I began exploring atheist Web sites in earnest. Muslim should keep death in mind at all times, the better to keep to AOne of the sites I found especially intriguing was RichardDawk­ins. the straight path. This dovetailed perversely with my own longtime net. Despite feeling a bit irritated by what I felt was the strident tone tendency to obsess about death; I’d been melancholy and depressive of some of the items I read there, the site’s frequent updates meant even as a small child. Back then, growing up in no particular religion that some new article about religion was always being posted and discussed at length. Many of the commenters impressed me with their evident intelligence and thoughtfulness. “A Muslim submits to Allah in all things, Strangely enough, I had not previously heard of Richard Dawkins. In all my reading, I’d never and since I wanted to do my best to live up to even opened the book that was the basis for the new religion I believed I’d freely chosen, the site The God De­lusion, aside from one I obeyed even the most archaic and misogynistic rules.” brief glance in a bookstore. I recall being unim- pressed by what I gathered was an argument that “science shows God is unlikely to exist.” Fortunately, I resolved to keep an open mind. What happened next would change my life. Again. But I get (an attempt at Catholic indoctrination took place later on), I’d worry ahead of myself. anxiously about what would happen after death. If anything, my lack of belief in an afterlife contributed to my preoccupation with what s I look back from my hard-won vantage of unbelief, I see so lay beyond the grave. Later on, no matter how sincerely I convinced Amany red flags I should have spotted then. Wasn’t it too easy myself that I had embraced Islam, the part about the hereafter never to convert to Islam? When I first entered the mosque seven years quite stuck for me. The Qur’an endlessly repeated that I could be ago, neither the imam nor anybody else seriously questioned my certain of a life after death, and as a believing Muslim I was supposed knowledge of Islam, how confident I was in my decision, or wheth- to draw deep comfort from that. But here my carefully cultivated er I actually understood what I was getting into. All that was really attempt at faith failed me—I could never really, fully believe it. I could required was that I stand up and recite the shahadah, the testimony “believe” that Allah would look after me and make everything all right of faith, before at least two witnesses. By contrast, many other reli- today, if that was his will. But when it came to belief in an afterlife, gions require potential converts to undergo some course of study well . . . I didn’t know how the imam or people at the mosque could sometimes lasting a year or more. Admittedly, I was so determined be so sure that there would in fact be anything on the other side. That to convert at that point that even the prospect of undergoing a issue being unresolved in my mind, my new religion’s incessant focus lengthy “apprenticeship” might not have dissuaded me, but I have on death and the afterlife merely heightened my distress. to wonder how attractive Islam would have remained after seeing it One aspect of Islam that renders it so incomprehensible to many from the inside for several months. There is also the issue of people Westerners of Christian background is its cornucopia of incredibly converting who know nothing about Islam, a factor that may help detailed rules for everything—from which foot to use when entering explain the fairly high percentage of converts who end up abandon- the mosque to the proper way to slaughter an animal. One must not

secularhumanism.org February / March 2010 Free Inquiry 33 defecate in the direction of Mecca; men must not wear silk or gold; which any act of worship is void and worthless. one must not drink or eat off of gold utensils; and so on. Specifically Why did I subject myself to rules I often found arbitrary, some- religious rituals such as prayer and ablutions are painstakingly elabo- times even ridiculous? That was what Islam, as I knew it, required. rated in voluminous works written and added to by dozens of scholars. I had made a permanent, public commitment to this religion and This conception of an all-encompassing and insanely detailed sacred I intended to follow through with it. Islam is very emphatic about law is familiar from Judaism, if not all that widely followed today, but the importance of loyalty—loyalty toward the religion as well as the it is almost absent from Christianity. Why does it matter whether you loyalty of Muslims to one another. Since all Muslims are brothers and wash your face or your arms first when doing wudu’ (ablution)? The sisters, leaving the religion means turning your back on them. I think traditional justification is that Islam is not just a religion in the way of myself as being a loyal person and also a stubborn one in the sense that term is often used in the West but a way of life. Far from some- that once I make a decision about something important, I am inclined to follow through to the proverbial bitter end. thing you can put away in a little box and take out once a week at the The worst of it was that Islam had convinced me that all these mosque, it is something to be lived, touching every aspect of life. rules and attitudes were in fact things I had freely chosen for myself. In theory, this could be a good thing—every action could Having chosen to embrace Islam of my own free will, I had therefore remind one of Allah, especially with all the specialized du’as (sup- chosen to follow its regulations. I wanted to honor the promise I’d plications) that faithful Muslims often recite to go along with their made to Allah and to myself to be the best Muslimah I could be, actions. But for me, the actual experience of trying to live my life circumstances permitting. in accordance with the divine law of Islam was sharply unpleasant. Like any world religion, Islam employs such elements as rituals, art, and sacred stories to appeal to the emotions and thus attract and retain members. A sensitive and often emo- tional young woman, I proved painfully sus- “Imagine a cruel and unpredictable dictator giving ceptible to their influence. One major factor you an expensive gift while ordering the person next in my conversion had been the awe-inducing to you to be executed. Standing before him, you probably impact of Islamic art and architecture—what had caused these people to create such beau- are not going to spend much time pondering how unfair ty? Islamic rituals like the adhan (call to prayer) and arbitrary the situation is; you’re going to be glad affected me tremendously as a fresh convert; that you were not the one executed!” hearing the adhan recited live in the mosque for the first time was an overwhelming experi- ence. I was also mesmerized by the rhetorical power and sweep of the Qur’an, ridiculous as that may seem today. After repeated readings, it spoke to me on a profoundly emotional level. Recitations of it in Arabic could bring me almost to tears, never Like many converts, I obsessed over the rules, terrified that my mind that I didn’t understand the words. It was like music, I thought, prayer might not be accepted because I’d had a hole in my sock, or although it is considered highly offensive to compare the noble pro- perhaps I hadn’t done my wudu’ absolutely correctly. Born Muslims fession of Qur’an reciting with mere singing! Being a part of the Friday are often more casual about such things, though this sometimes jumu’ah (congregational) prayer was stirring also: I was part of a global leads their more punctilious neighbors to criticize them for not multitude united in the worship of Allah. For similar reasons, I was doing it right. moved by photographs or television news clips showing millions of I developed an obsessive-compulsive focus on ritual correct- pilgrims on the hajj crying out to Allah with all their might. These peo- ness. Sometimes I would spend more energy worrying whether I ple had pinned all their hopes and dreams on their deity. How could had passed gas (which renders one ritually impure) than concen- I say they weren’t right, ignorant as I was? Who was I to be so cruel as trating on my prayers. Needless to say, one can’t live like that for to declare that it was all for naught? very long. Either one learns to be less obsessive over the details, or Finally I asked myself: of all the things Islam had come to mean one gives up the entire practice. I ended up doing both, though not for me, how much of it beyond my initial decision to accept the at the same time—first I found myself slackening in my observance, faith genuinely represented a choice? I certainly didn’t feel free to much to my own disappointment. Later I decided (rationalized?) jettison the aspects of Islamic law I didn’t particularly care for. What that the minutiae mattered less than what my intention had been— right had I, an ignorant young American female convert, to question after all, Islam puts great store on the niyah (intention), without the consensus of thousands of knowledgeable scholars who had

34 Free Inquiry February / March 2010 secularhumanism.org devoted their lives to the finer points of Islamic jurisprudence across far from where I lived. I decided to go. Why not? It was free, and he the centuries? This brings up a yet larger question: to what extent might not come this way again. Perhaps I could even lend a surreal are any believers actually free when it comes to deciding what to touch to the proceedings by showing up in my hijab, making the accept and what to reject? If the believer is absolutely convinced point that some Muslims are open-minded enough to want to hear that the religion requires her to do or profess X, Y, and Z, she will do “the opposition” for themselves! And that is just what I did—a most her best to rationalize this in her own mind, even embracing beliefs unusual move for me, given how timid I usually was about display- and actions that would be abhorrent under other circumstances. ing outward signs of my Islam. I thought the incongruity was just Sex segregation was something I generally opposed, yet I accepted too delicious to pass up. women’s prayer sections unthinkingly. By its very strangeness, the notion helped me find the courage to Granted, I wouldn’t accept just everything that some lunatic carry it out. I attended the lecture in full hijab, and none of the atheists might claim in the name of Islam—I found Islamic fundamentalism gathered there attacked me, insulted me, or (as far as I could tell) even utterly repulsive. I still had my liberal principles, however submerged. noticed me. That was a small revelation in itself: the experience of dis- Blowing yourself up to kill innocent civilians or crashing airplanes into covering something about which I had no reason to fear. buildings or stoning adulteresses were all wicked, evil deeds, and The lecture was interesting enough, although in keeping with none of them had anything to do with the Islam I imagined myself my observant demeanor I refrained from applauding or laughing. striving to follow. Yet was that response too pat? The fanatics knew It just would not do for a devout Muslimah to join in laughter at their Islamic texts and traditions, too! On what basis could I deny their the ridicule of religious practices! As the speech continued, I sensed legitimacy? I couldn’t, really. And on what basis could I claim that my that Dawkins might be more understanding and less dismissive understanding of Islam, not theirs, was the correct one? Like any religion, Islam consists ultimately of what Muslims say and do, and if a substantial num- ber of them embrace (for example) disgustingly archaic attitudes toward women—based in no “Like any religion, Islam consists ultimately of small part on what the Qur’an and the traditions what Muslims say and do, and if a substantial number of the Prophet actually say—then how can an ignorant new convert contradict them? How can a of them embrace (for example) disgustingly archaic attitudes newcomer reliably decide among interpretations? towards women—based in no small part on what the Qur’an For all these reasons, I found the act of and the traditions of the Prophet actually say—then how finally leaving Islam terribly difficult. I felt I was betraying someone or something. Not Allah, can an ignorant new convert contradict them?” since I no longer believed in him by the time I made the break. Perhaps I felt most that I was betraying myself and my vow to remain Muslim. I was like a wife reluctant to break her solemn vows by leaving an unhappy marriage. I imagined that sticking than his reputation as the world’s most famous atheist suggested. with my faith against all obstacles might prove that I was sincere. By the time I left to go home, I had somehow conceived the idea Giving up would mean acknowledging that I’d been wrong, that of writing to him and sharing my own doubts. This was very much I’d wasted my time in futile prayers and fasting. I’d put so much of out of the ordinary for me; never before had I wanted to write to an myself into Islam; leaving would be an acknowledgement that it author or any other well-known figure. Besides, I was a little noth- was all for naught. Moreover, I felt badly about turning my back on ing—what were the odds that a famous scientist would read what the Muslim friends I’d made, though we weren’t especially close. I I had to say? Still, I had the feeling that he might be sympathetic would be betraying the most important thing in their lives, and that to my plight, and I very much wanted to share my feelings about distressed me. I might even have felt a twinge of guilt about desert- religion with somebody who might be able to understand, even a ing the imam, though I had long since had my fill of his thoughtless complete stranger. (Leave aside for the moment the evidence of my treatment of me. relationship with the imam that my intuitions regarding whom to Leaving Islam may have been the hardest thing I ever did—yet I trust were not to be relied on.) saw no other option if I sought to be intellectually honest with myself. But in the case of Dawkins, I was only writing a letter—well, an e-mail. I knew that he read at least some of his mail, for he fre- ne other factor influenced my ultimate decision to forsake quently made note of letters that readers had written him. I wrote OIslam for atheism. During the days when my internal strug- carefully, fretting about how ridiculous it would probably sound. gle between faith and skepticism was near its height, I saw an When the e-mail was done, I asked myself, What’s the worst that announcement that Richard Dawkins would be giving a lecture not can happen? and hit “Send.” At least I’ve managed to write down

secularhumanism.org February / March 2010 Free Inquiry 35 how I feel, I thought. Words cannot express how shocked I was when Dawkins responded to my plaintive e-mail. I could hardly believe that some- The Animals, body that prominent actually expressed concern and support for me! He offered to send me some books, his own and a couple by Ayaan Hirsi Ali, which I gratefully accepted. All the Animals Philip Appleman When the books arrived, I actually broke down and wept. I sim- ply couldn’t believe that a total stranger could be so kind to me. I wrote Dawkins again, thanking him profusely. At ground zero, of course, verwhelmed with gratitude, I quickly set about reading the Obooks, one after another. Certainly they gave me more to think there is nothing to report. about. And though I’d read much of the literature critical of Islam It’s out beyond the epicenter where before, immersing myself in it now massively increased my dissatis- faction with Islam. It helped me understand and articulate to myself, the changes are describable: if nobody else, exactly what I personally found reprehensible and untenable about that—or any—religion. cats seared like suckling pigs, dogs that will never chase cats again, ooking back, it’s little short of incredible that the mind virus barbecued like chickens L known as Islam held me in its thrall for so many years. Given my own vulnerabilities and the way that faith exploited them, it is to on their chains. some degree understandable. Yes, I now feel anger, but directed at whom? Islam, after all, is just a religion, a set of beliefs and rituals The cities are all alike: nothing and laws, a particular ethos. It doesn’t have a mind or will of its own. to report. On the farms, It didn’t intend to make me a miserable basket case—that just hap- pened. I suppose that I am angry at myself for not seeing through horses are charred in their the whole charade far earlier, but again, my history and personal cinderblock stalls, weaknesses left me especially vulnerable to Islam’s lure. Of course, the imam deserves plenty of anger for having taken advantage of rabbits braised in their pens. a fragile, vulnerable, frightened young woman and leaving her an emotional wreck. Yet even his actions were largely informed by his Bass belly-up in every lake. faith as he understood it. Which deserves greater blame, the imam squirrels lying at the stumps of trees; or his religion? I can’t say; I suspect they’re inextricable. In any case, I don’t feel any hatred toward him, just anger mixed with a good deal if there were mice or chipmunks now, of regret—even, perhaps, a bit of pity. they would not fear for hawks or eagles. I can only hope that the combined effect of Islam, the imam, and my own personality doesn’t finally end up destroying me. It came The only movement is the buzzing flies: close, and in my darkest moments I fear it may yet prevail. Still, I strange flies have inherited the earth. hope that my horrific experience has offered me an opportunity to learn and to change. Now I can try to change the traits that left me In the cities there is nothing to report. so susceptible, without Islam or the imam holding me back and keeping me mired in the same old attitudes and habits. My future path will be difficult, but I hope that I will emerge a different and better person—one with increased understanding and compassion gained from bitter experience. Philip Appleman has published eight volumes of poetry, including the recent Karma, Dharma, Pudding & Pie (Quantuck Lane Press, 2009); three novels, including Apes and Angels (Putnam, 1989); and half a dozen nonfiction books, including the widely used Norton Critical Edition, Darwin (W.W. Norton and Company, 2001). His poetry and fiction have won many awards, including the Friend of Darwin Award from the National Center for Science Education­ and the Humanist Arts Award of the American Humanist Lisa Bauer is now in graduate school.

36 Free Inquiry February / March 2010 secularhumanism.org The Grinch Who Stole Valentine’s Day

Luis Granados

hortly before Valentine’s Day 2009, a devout Hindu group known as Lord Ram’s SArmy invaded a bar in Mangalore in India’s Karnataka State and proceeded to drag women out by their hair and beat them up for the sin of flirtatiousness. “We are the citizens of this nation,” said the group’s founder, “and I feel it is our duty to discipline indecent behavior.” Prominent Indian government officials approved.­ The chief minister of the Indian state of Rajasthan said he would work to ensure that “the culture of boys and girls going hand-in-hand to pubs and malls for drinking is stopped.” Nirmala Venkatesh, a member of India’s National Com­ mission for Women who chairs a panel investigat- ing the incident, insisted that women must recog- nize societal limits and planned to interrogate the parents of these ne’er-do-wells. Perhaps emboldened by this government sympathy, Lord Ram’s Army threatened to shut down Valentine’s Day altogether. “Valentine’s Day is definitely not Indian culture. We will not allow celebration of that day in any form,” said its commander. For once, women fought back—not by drag- ging men out of their temples and beating them but by means of the more compelling technique of ridicule. A group calling itself the “Consortium of Pub-going, Loose and Forward Women” organized itself on the Internet and deluged Lord Ram’s Army with a mailing of some forty thousand pairs of pink panties. Not all of them had been washed. Valentine’s Day survived Muhammad Ali Jinnah (left) once hoped for a unified secular India, before the religious intran- for another year in India. sigence of Ghandi (right) and his admirers convinced Jinnah that Muslim welfare demanded a Hindus are not the only God experts who separate Pakistan. AP photo 1944. are cracking down on Valentine’s Day. In Saudi cooperate in the ban. As the deputy mayor of one city put it, “The Arabia, the sale of red roses—indeed, of virtually everything red—is Valentine’s Day celebration is not our culture as it usually relates legally banned in the weeks before the day of Satanic temptation. closely to immoral acts where, during the celebration, young cou- The Muslim council of Indonesia last year declared Valentine’s Day ples tend to hug and even kiss each other. This is an immoral act, illegal and succeeded in getting some municipal governments to right?”

secularhumanism.org February / March 2010 Free Inquiry 37 In neighboring Malaysia, lawmakers have issued dire warnings: eration of Indians: “Procreation ought to be looked upon as duty “From the point of view of Islam, this is not an advisable practice. . . . and sexual union resorted to for that purpose only. Apart from this Unmarried couples might come together and mingle with each they should never engage in the sex act. Nor should they allow other in unacceptable ways.” themselves privacy. If a man controls his semen except on the occa- Imams in the Sudan rail against St. Valentine’s Day not only sion of such purposeful cohabitation, he is as good as an avowed because it glorifies sin but because of its Christian origins. The [celibate].” Catholic Church, though, is quick to point out that St. Valentine “In this world,” Gandhi wrote, “the violation of [chastity] is the himself had nothing to do with romantic love. The Valentine’s Day root cause and only source of evils such as a passion for pleasure, tradition, like most of what is pleasant about Christianity, actually envy, ostentation, hypocrisy, anger, impatience and violent hatred. originated with the Roman pagans, who observed a joyous feast of If one’s mind is not under one’s control . . . indulging oneself once sexuality in mid-February called “Lupercalia.” The early Christians every day or even more, what other crimes would one not commit, renamed Lupercalia and tried to re-characterize it along holier lines knowingly or unknowingly? What unforgivable sins would one stop but failed. short of?” Meanwhile, back in India, a professor at Nehru University who Gandhi wrote to a relative to acknowledge the birth of a daughter: sides with the Consortium of Pub-going, Loose and Forward Women “If I say that it is good, it would be a lie. If I express sorrow, it would be violence. According to my present ideas, I should remain indifferent. . . . Meanwhile, I would only say and wish that you learn to control your senses in the right manner.” “Gandhi … even asserted that the devastating One thing Great Soul did like was Bihar earthquake of 1934 resulted from God’s anger over cuddling naked with teenage girls. The Untouchability, just as Reverend John Hagee later blamed idea, he explained to critics, was to con- dition himself to an absence of desire Hurricane Katrina on the sinfulness of New Orleans.” even in the most trying of circumstances. He insisted that if he could achieve that, the resulting burst of holiness energy would be powerful enough to free India of British rule. (a club that definitely needs a men’s auxiliary) shrewdly noted, “When The fact that a rather large body of Hindu sacred literature they say it’s against Hindu culture, we get into a debate. It’s a trap. expressed an entirely different view of sex did not faze Great Soul. Then they have you exactly where they want you. We should just put Nor was his asceticism limited to sex; it even covered things like them in jail.” He is absolutely right. One need look no further than the modern medicine, another great evil. He urged the avoidance of all life work of the most prominent Hindu theologian of the twentieth pharmaceuticals; he allowed his wife to die rather than let her have century: Mohandas Gandhi, who enjoyed being called “Mahatma,” a shot of penicillin. How could she be sick, after all, when Gandhi which means “Great Soul.” himself had written about the great health benefits of celibacy? Celibacy was not Gandhi’s only contribution to modern medi- reat Soul Gandhi hated sex, period. Though he married at age cine. Another practice he promoted was called “Ramanama,” which Gthirteen and sired five children, he told his followers: “Take it consisted of repeating the name of the God Rama over and over, from me that there is no happiness in marriage . . . I cannot imag- for hours on end. According to Dr. Gandhi, this produces “a state in ine a thing as ugly as the intercourse of man and woman. That it which one will have reduced oneself to a cipher. Such a person, who leads to the birth of children is due to God’s inscrutable way. . . . I lives constantly in the sight of God, will every moment feel Rama refuse to believe that the sensual affinity referred to here can at all dwelling in his heart.” be regarded as natural. No, I must declare with all the power I can Gandhi wrote extensively about Ramanama, insisting that command that sensual attraction even between husband and wife it produced peace of mind, mental equilibrium, and compo- is unnatural.” sure. It also contributed to chastity by cleansing the mind of Sex outside of marriage was of course unthinkable. Even within impure thoughts. No need for psychiatrists; according to Gandhi, marriage, though, Great Soul taught that either partner could and “Ramanama is an invaluable remedy for mental illness.” At various should break the original contract at will: “In my opinion husband times, Gandhi insisted that Ramanama was “a sovereign remedy and wife do not have to obtain each other’s consent for practicing for all our ailments,” “a most powerful remedy” with “miraculous [chastity]. . . . Mutual consent is essential for intercourse. But no powers,” “a panacea for all our ills.” “When Ramanama holds sway, consent is necessary for abstention.” Great Soul himself informed all illness vanishes.” Getting down to cases, Gandhi revealed that his wife one day that her sex life was over, and that was that. “Ramanama is the unfailing remedy for eradicating malaria.” Who Ever the realist, Great Soul did not seek to live in the last gen- needs quinine?

38 Free Inquiry February / March 2010 secularhumanism.org Borrowing from Middle Ages Christianity, Gandhi laid out the Indians demanded to know more about this Voice. Gandhi Ramanama rationale: “All illness is the result of the violation of the replied, “What is it? What did I hear? Was there any person I saw? laws of nature, in other words, the penalty of sin against Him, since If not, how was the Voice conveyed to me? These are pertinent He and His laws are one.” The sixteenth-century Pope Pius V had questions. For me the Voice of God, of conscience, of Truth or the ordered that before administering treatment, all physicians should Inner Voice, or ‘the still small Voice’ mean one and the same thing. call in “a physician of the soul” because “bodily infirmity frequently I saw no form. I have never tried, for I have always believed God to arises from sin.” be without form.” Later, he added that it was “like a Voice from afar “Where there is absolute purity, inner and outer, illness becomes and yet quite near. It was as unmistakable as some human voice impossible,” said Gandhi. “If one is knowingly filled with the presence definitely speaking to me, and irresistible. I was not dreaming at of God within, one is that moment free from all ailments, physical, the time I heard the Voice. The hearing of the Voice was preceded mental or moral. . . . Disease is impossible where there is purity of by a terrific struggle within me. Suddenly the Voice came upon me. thought. . . . Conscious belief in God and a knowledge of His law make I listened, made certain it was the Voice, and the struggle ceased. I perfect cure possible without any further aid.” was calm . . . not the unanimous verdict of the whole world against In a 1946 article entitled “Nature Cure Treatment,” Gandhi me could shake me from the belief that what I heard was the true explained, “Nature cure treatment means that treatment which befits Voice of God.” man both mind and soul. For such a being, Ramanama is the truest In fairness, the Voice sometimes told Gandhi to do positive nature cure treatment. It is an unfailing remedy. . . . No matter what things. This particular manifestation ordered Gandhi to go on a the ailment . . . recitation of Ramanama from the heart is the sure cure.” Long before the onslaught of medical malpractice cases, Gandhi sought to cover “Once the independence movement began his exposure: “If, in spite of this, death supervenes, we may not mind. On the contrary, it should be centering on religious rather than secular principles, welcomed. Science has not so far discovered any Jinnah could see no positive future for his recipe for making the body immortal. Immortality is Muslim minority other than to have an attribute of the soul.” Reality sometimes has a way of intruding on the its own separate state.” most finely honed theology, though. Gandhi’s teen- aged great-niece, Manu, who shared his bed, was chronically ill with intestinal problems. There was no need to see a doctor, though, said Gandhi. “She will not have frequent hunger strike against the mistreatment of the Untouchables caste, bouts of fever, if she had Ramanama firmly enshrined in her heart. . . . which he called “a great Satanism,” a “hydra-headed monster,” Still I am convinced that if she only has Ramanama inscribed in her a “canker eating at the vitals of Hinduism,” and an “unmitigated heart she will suffer no physical enfeeblement.” curse.” Although he regarded the Hindu caste system in general as Nearing death, Manu was finally rushed to a hospital, where “invested with religious meaning,” he fought tirelessly against the her life was saved by an emergency appendectomy. Gandhi was degradation of the Untouchables and shocked orthodox Hindus by mortified, not because he realized that his own pigheadedness had expressing a desire to be reincarnated as an Untouch­able. He even nearly killed his great-niece but because of the incontrovertible asserted that the devastating Bihar earthquake of 1934 resulted evidence of his inadequate holiness. He later told Manu, “Though from God’s anger over Untouchability, just as Reverend John Hagee I have no longer the desire to live for 125 years as I have said later blamed Hurricane Katrina on the sinfulness of New Orleans. again and again of late, my striving to meet death unafraid with The problem with accepting leadership from one who relies on the Ramanama on my lips continues. I know my striving is incomplete; Voice rather than on common sense and experience is that you can your operation is a proof.” never predict what the Voice is going to say. Allowing religion to Where did Gandhi get these bizarre ideas? They did not come play such a large part in India’s independence movement produced from careful study of the vast body of Hindu literature. There were tragic results. a few Hindu texts Gandhi quoted frequently, but others he seems never to have read at all. Instead, he dealt directly with God, who he acknowledged leader of the Muslims who comprised a quar- instructed Gandhi by means of what Gandhi called “the Voice.” For Tter of British India, Muhammad Ali Jinnah, was a thoroughly example, in 1933, the Voice told him to launch a twenty-one-day secularized statesman who enjoyed his cigars and whiskey without fast. “At about twelve o’clock in the night something wakes me up a trace of Islamic remorse and even married a non-Muslim. Jinnah suddenly, and some voice—within or without, I cannot say—whis- spent the early part of his career urging cooperation between pers, ‘Thou must go on a fast.’ ‘How many days?’ I ask. The voice Muslims and Hindus to establish a unified independent state, pro- again says, ‘Twenty-one days.’ ‘When does it begin?’ I asked. It says, moting resolutions that “the political future of the country depends ‘You begin tomorrow.’ I went off to sleep after making the decision.” on the harmonious working and co-operation of the various

secularhumanism.org February / March 2010 Free Inquiry 39 communities in the country,” while warning against the danger of dividing India into what he called “two watertight compartments.” In 1916, Jinnah proclaimed that “I believe all thinking men are Hymn of Praise to the thoroughly convinced that the keynote of our real progress lies in the goodwill, concord, harmony and cooperation between the two great [Hindu and Muslim] sister communities. The true focus of Intelligent Designer Philip Appleman progress is centered in their union.” Unfortunately, it was right about this time that the Great Soul returned to India from South Africa and began infecting the inde- O Clever Designer, I want you to know pendence movement with his peculiar religious zeal. The breakpoint occurred at a public meeting in 1920, when Jinnah was shouted I believe in you—but, as a favor, down by a Hindu mob for opposing a resolution offered by “Mr.” Explain to me, please, all these mysteries Gandhi without referring to him as “Great Soul.” Within a year, Jinnah So my faith doesn’t flicker or waver. began speaking against Gandhi’s program as “an essentially spiritual movement” based on “destructive” methods “opposed to the nature Your intelligent windpipe will keep me alive, of an ordinary mortal like the speaker himself.” Once the indepen- dence movement began centering on religious rather than secular And I’m grateful—but hey, were you joking principles, Jinnah could see no positive future for his Muslim minority When you hooked the thing up to my swallowing other than to have its own separate state. tube There is no question that Gandhi understood how important India’s Muslim minority was and that he had every intention of So I’m always in danger of choking? respecting Islam after India achieved independence. In the 1920s, O Intelligent One, whose great wisdom designed Gandhi had been heavily involved in a campaign to restore the Caliph of Istanbul (the near-equivalent of a Muslim pope), who had All these intricate knee joints and hips, been deposed by Atatürk’s secular revolution in Turkey. An admirer This journey through life would have been very nice of traditional Islam’s puritanism, he aggravated Hindu and Muslim If they’d lasted the whole bloomin’ trip! God experts alike by reading verses from the Qur’an at Hindu reli- gious gatherings. The problem was that Jinnah simply couldn’t O Brainy Designer, I’m glad that your cunning trust a Hindu ascendancy. “Every time a Hindu shakes hands with me,” Jinnah complained, “he has to wash his hands.” Jinnah was not Urethra affords me relief. about to subject his fellow Muslims to that kind of worldview. He But why did you wrap a big prostate around it ultimately achieved his goal of a separate Muslim state, Pakistan, but To give me such misery and grief? at a horrific cost: at its birth over a million people died in the worst religious violence of the twentieth century. Ironically, one of the I’m OK with my abdomen—belly and guts, victims was Gandhi himself, assassinated by another Hindu fanatic And most everything you put in it— for being a “Muslim-lover.” Though Jinnah’s public reaction to the news was polite and appropriate, he surely must have felt that his But why did you stick an appendix in there own intransigence had been vindicated. That could rupture and kill me, this minute? Reverend Ian Paisley, the militant Northern Ireland Protestant who knows a thing or two about religious violence, once sagely Now don’t get me wrong, you’re a brilliant Designer. observed that “I have found this, that when people laugh at a thing But somehow, just every so often, they will not worship it.” It’s too bad the organizers of the Consortium of Pub-going, Loose and Forward Women were not around ninety I fear that your nifty Intelligence will years ago to mail forty thousand pink panties to Great Soul Gandhi. Design me right into a coffin! If he had been taken down a few pegs at the outset, South Asia might be a far better place today. Philip Appleman has published eight volumes of poetry, including the recent Karma, Dharma, Pudding & Pie (Quantuck Lane Press, 2009); three novels, including Apes and Angels (Putnam, 1989); and half a dozen nonfiction books, including the widely used Norton Critical Edition, Darwin (W.W. Norton and Company, 2001). His poetry and fiction have won Luis Granados is a Washington, D.C., attorney and a student many awards, including the Friend of Darwin Award of religious history. from the National Center for Science Education­ and the Humanist Arts Award of the American Humanist

40 Free Inquiry February / March 2010 secularhumanism.org Tom Flynn Pull the Plug—on Catholic Charities continued from p. 8 needed a job done, public secular institutions the momentum of GLBT-friendly legislation stand. The Bothwell affair shows how danger- should have been established with all the that governments at every level may have to ous it is to leave these “vestigial” hateful claus- muscle they needed to do the whole job with- start rethinking their reliance on groups like es in place. As I wrote in the Winter 1999/2000 out relying on quasi-sectarian partners who Catholic Charities far sooner than that. FI (“Outlawing Unbelief”): might suddenly withdraw if public sentiment Amending state constitutions is difficult crossed some doctrinal red line. * * * and expensive; removing clauses, even Difficult as it will be to supplant qua- The recent controversy in Asheville, North unenforceable­ ones, that penalize unbe- lievers is bound to be unpopular. Why si-sectarian providers in the current eco- *Notwithstanding that social-service workers bother, one might argue, struggling employed by Catholic Charities often display dis- nomic climate, there may be no alternative. toward a victory that would be at best armingly secular values, sometimes to the point Officials may feel compelled to pull the plug symbolic? of facilitating gay adoptions, helping women The first answer is that symbolism on Catholic Charities before this unreliable secure contraception, or in one case arranging matters. Constitutional clauses denying partner pulls the plug on them. an abortion for a minor. full political privileges to the nonreligious Just a few months ago, I wrote in this (and others) enshrine bigotry in an unwel- space: “I hope to see an end to those old- come historical reverence. line secularized social service agencies like Carolina—in which citizens sued to reverse The second answer is that, while these clauses may be unenforceable Catholic Charities, Lutheran Services in the inauguration of city councilman and athe- today, they may not always remain so. America, and their counterparts” (“Secu­ ist Cecil Bothwell—spotlights the toxic legacy While they survive they are like cast-off lar­ization Renewed,” FI June/July 2009). In of provisions in at least six U.S. state consti- weapons—weapons a future, more pious that op-ed, I got two things wrong. First, tutions (including North Carolina’s) barring America might choose to recommission. I suggested that Catholic Charities and its atheists from holding public office. Such pro- In North Carolina, the cast-off weapon has analogues were already so deeply secular- visions are illegal under the U.S. Con­stitution, been picked up. How will we respond? ized that maintaining the fiction of their as the U.S. Supreme Court held in Torcaso v. denominational links no longer made sense. Watkins (1961). Nonetheless, citizens in­clud- As the situations in Boston and Washington ing H.K. Edgerton, a former civil rights leader demonstrate, Catholic Chari­ties is way less (oh, the irony), contend that “if [Bothwell]’s secular than I’d given it credit for.* Second, an atheist, he’s not eligible to serve in public I speculated that state and local govern- office, according to the state constitution.” ments might begin distancing themselves Though anti-atheist provisions in state from quasi-sectarian providers a few years constitutions have been legally Tom Flynn is the editor of Free Inquiry and the from now, perhaps during the presidency null for almost half a century, Encyclopedia of Unbelief (Prometheus Books, that follows a second Obama term. Such is the vast majority continue to

Norm R. Allen Jr. Twenty Years of African Americans for Humanism continued

He told an audience that one day Africa were writing articles in opposition to psy- phenomena were even incorporated into would host impressive humanist confer- chic hotlines and faith healing and voic- the ideas of Afrocentric thinkers who were ences. What sounded like a pipe dream at ing opposition to intelligent design (ID) and popular at the time. Major leaders such as the time turned into a marvelous reality creationism. By the end of 1999, psychic Minister Louis Farrakhan routinely talked of within a decade. hotlines were earning about $2 billion annu- prophecies. When I first came to work for the Council,­ ally. African Americans were among their In the summer 1998 issue of Free In­quiry, I there were three organized humanist groups biggest­ customers. Black celebrities promot- wrote an article titled “How Psychic­ Hotlines in Africa—one in Ghana and two in Nigeria. ed them. Singer Dionne Warwick even sang Exploit African Americans.” I noted that Today, there are about seventy. In 2001, about them. though many Black editors report the proph- AAH, the Council for Secular Humanism­ and The Black media viewed psychic hotlines ecies of psychics and religious leaders, they the Nigerian Humanist Movement­ hosted uncritically. Black newspapers would report do not report when the prophecies fail. I the first humanist conference in sub-Saharan on supposed psychic phenomena without pointed out that many African Americans are Africa. Solarin’s widow, Sheila Solarin, attend- even a hint of skepticism. Popular Black attracted to psychic hotlines because they ed and gave a presentation. Singers from the talk-show hosts of the day such as Oprah believe in biblical prophecies. Most import- Mayflower School performed, and African Winfrey, Montel Williams, and Bev Smith ant, I stated that Black leaders must “take an dancers thrilled the audience. of Black Entertainment Television (BET) uncompromising stand against bad science, In the United States, AAH members would regularly feature psychics. Psychic pseudoscience, irrationality, religious fraud,

secularhumanism.org February / March 2010 Free Inquiry 41 and misology.” most religious Blacks are unable or unwill- attract large numbers of African Amer­icans We sent my article and a similar one by ing to examine. to organized humanism in North America. AAH advisory board member Patrick Inniss Another topic that many religious However, since the founding of AAH, there to the Black media. They were both picked Blacks are unable or unwilling to explore have been some ten books published on up by numerous Black newspapers through­ is intelligent design, or its country cousin, African American humanism and atheism. out the United States. AAH has been the creationism. In 1995, AAH issued a state- My books, including my second, The Black only organization promoting humanism ment in defense of evolution and against Humanist Experience: An Alternative to and skepticism in the Black media on a con- the teaching of creationism or ID in public Religion, (as well as some of my articles) tinual basis. schools. It was included in the book Voices have been used in colleges and universities AAH has been outspoken in its criticism for Evolution, published by the National throughout the United States. Humanism, of faith healers in Africa and North America. Center for Science Education (NCSE). It was and humanist ideals are regularly featured in In the Winter 1993/94 issue of Free Inquiry, I the only statement from a Black organization African media.­ There is currently an anti-su- wrote an article titled “Faith Healing in the in the entire book. Though the Black media perstition campaign in Africa that has been Black Community.” I discussed the fact that published many news releases and articles initiated by the Center for Inquiry. Increasing though African Americans are among the from AAH, as far as we could tell, not a single numbers of African Americans are coming most religious people in the world, they Black radio or newspaper picked up news of out of the closet—at least in cyberspace. have the worst health and the shortest life this statement. These are just some of our accomplishments, span in the United States. Further, I made AAH has not had much success in pro- and the struggle has been well worth it. We it clear that it is no mere coincidence that moting humanism in the Caribbean. We will only continue to “keep on pushing.” African Americans have inadequate medical have had contacts with humanist groups in care and health insurance—major reasons Haiti, Trinidad and Tobago, the Domin­ican for African American disparities in health and Republic, and other countries. We were on longevity. the verge of starting a group in Barbados, Leo Igwe of the Center for Inquiry in but we were unable to generate enough Nigeria and other African humanists have interest. However, hope springs eternal, written and spoken against faith healing in and we will not give up. Norm R. Allen Jr. is the executive director of African Africa. I have had the opportunity to travel Like the efforts of those Americans for Humanism and an associate editor throughout the world speaking out against who have come before us, of Free Inquiry. He is also editor of the book African this form of exploitation that, obviously, AAH has not been able to American Humanism: An Anthology.

Nat Hentoff Real Education Reform continued from p. 17 open from 8 a.m. to 6 p.m. throughout the about turning schools in poor neighborhoods blameless. But they do not always have to year, a key education priority of Mr. Blair’s into year-round community centers, with be insular as they are. Arne Dun­can should administration” (emphasis added). McNeil health and dental services, nutritious meals, appoint Richard Rothstein notes: “The schools in England offer day up-to-date libraries and computer labs, after- to be his adviser, as well as consult with care, after-school activities, social services hours tutoring and recreation for children, Tony Blair. such as health care, and central spots for and job training, counseling, recreation and communities to gather.” educational classes for adults?” We learned about the Magna Carta Back in April 1975, James A. Harris, then pres- and other foundations of our Bill of Rights ident of the National Education Assoc­iation, from England, and now we can cite Britain’s testified before the Senate Subcommittee on experience with this revolutionary educa- Juvenile Delinquency that 23 percent of the tional reform as a stimulus to Arne Duncan. nation’s school children were failing to gradu- Congress, state legislatures, and regional and ate (that’s about half the current percentage). city school systems can deepen and human- “If 23 percent of anything else ize not only classroom education but also failed,” Harris added, “23 per- Nat Hentoff is a United Media syndicated columnist, gauge the needs of surrounding neighbor- cent of the automobiles didn’t a senior fellow at the Cato Institute, and the author hoods through community schools. run, 23 percent of the buildings of, among other books, Living the Bill of Rights I found an exemplary American concep- fell down, we’d look at the pro- (University of California Press, 1999) and The War on tion of community schools in the October 17 ducer. The schools, here, are the Bill of Rights and the Gathering Resistance (Seven New York Times in a letter by Joanne Yatvin, not blameless.” Stories Press, 2004). His forthcoming book, At the a Portland, Oregon, public school teacher and The schools are not the Jazz Band Ball: Sixty Years on the Jazz Scene, will be administrator for more than forty years: “How only ones who are not

42 Free Inquiry February / March 2010 secularhumanism.org Wendy Kaminer Science and Public Opinion continued from p. 14 toms. (Medical marijuana is now legal in warming or drug policy changes as weather decline in science education has little if any fourteen states; in Massachusetts, posses- patterns or the war on drugs begin nega- discernible, more or less immediate impact sion of small amounts of marijuana has tively affecting daily life for at least a large on their lives, while, conversely, the decline been decriminalized by popular vote.) critical mass if not a majority. of religious myths about creation poses an I’m not suggesting that we shouldn’t The influence of personal experience on existential crisis. It’s a crisis science alone rely on scientific evidence in advocating for public opinion greatly complicates the chal- seems unlikely to resolve. rational public policies. I am suggesting that lenge of changing opinions about evolution: we should do so with realistic expectations people don’t directly experience or aren’t about how public opinion is shaped. People aware of the costs of believing may express respect for science in general in creationism or intelligent Wendy Kaminer is a lawyer and social critic. Her lat- without being open to persuasion by scien- design and crusading against est book is Worst Instincts: Cowardice, Conformity, tific evidence. Popular opinion about global the teaching of evolution. A and the ACLU (Beacon Press, 2009).

Katrina Voss Inglourious Basters continued from p. 18 genome, it is “a life” with a soul and rights no reason to assume that “moment of con- lant as long as what constitutes life remains a (which incidentally means that were it to ception” will remain an unfuzzy boundary better-safe-than-sorry operation. If we are not reach the age of majority, a retinoblasto- demarking a baby’s (or a soul’s) miraculous careful, “slippery slope” could soon take on a ma tumor would have to be allowed to inauguration. The disturbing image of tur- whole new meaning. vote). Protectors of surplus pre-implantation key-baster technology notwithstanding, will embryos­ have insisted that the tiny be-souled a sneaky self-inseminator soon have no need masses of cells be adopted. Some Chris­tians for the “finders-keepers” legal de­fense, using have even called for the defense of unfertil- instead the “heroic rescuer” defense? Could it ized frozen eggs. As if redefining life weren’t be a matter of time before a precious 5 cc’s of enough, how gooey does a DNA-containing potential life is deemed wor- substance have to be before­ it is no longer (or thy of protection? Pro­bably Katrina Voss worked for ten years as a bilingual broadcast not yet) a “baby”? Zygote? Baby. Fetus? Baby. not. Sheer absurdity aside, if meteorologist at The Weather Channel Latin America Stem cell? Close en­ough. Baby it is. Blood, nothing else, the sun would and Accuweather. She is collaborating with her hus- semen, buccal swabs? Uh-oh. burn out before all those “kill- band, a geneticist, on a science-education video project As the religious definition of human life ers” could be prosecuted. backs toward the primordial ooze, there is Still, the science-friendly should stay vigi-

Leading Questions A conversation with Chris Mooney continued from p. 7 sion. Yes, I am an atheist, and yes, we should emphasize that you can be moral without Yale campus chaplain reached out to me question religion. But we need to be aware God. But you cannot alienate your allies after I wrote a piece for one of the campus of the context in which we’re doing it. In when you want to achieve better science newspapers that was strongly against reli- America today, diffusing tensions over sci- education and literacy. gion. I learned from that and other experi- ence and religion is the best way to advance FI: When you were at Yale, you were ences that we really do need to make dis- scientific literacy. My real issue with the New part of an atheist student group connected tinctions between the religious moderates Atheists is their broad-brush attacks on all with CFI. Have your priorities shifted since and the fundamentalists. To advance scien- the religious, not just on the fundamentalists. then? tific literacy, we need the religious moder- Again, not all the religious are enemies of Mooney: I wouldn’t change it even if I ates on our side. science. My other concern is that while it is could, because I learned so much from my fine to question religion, the tone in which atheist activism. One of the things I learned the New Atheists have done so is highly was that if you go out there angry and abrasive and, at times, offensive. That doesn’t attack religion all the time, This is only a small part of D.J. Grothe’s interview with achieve anything. I think it is very important people won’t like you very Chris Mooney. To hear the rest of it, go to www.pointo- to uphold the value of a secular life and much. I remember when the

secularhumanism.org February / March 2010 Free Inquiry 43 Church-State Update Edd Doerr

Faith-Based Programs ably safe to bet that faith-based initiatives members voted 62 to 35 against the George W. Bush’s signature faith-based ini- will continue, but public opinion will likely Stupak-Pitts amendment, and Catholic tiative providing public funds to religious insist on denying tax funding to organi- Democratic women House members voted and community organizations re­mains zations that seek to convert aid recipients against it 16 to 2. or to discriminate by religion in hiring. popular, according to a report released Invasion of the Soul Snatchers November 16 by the Pew Forum on Humanists,­ mainline Protestants, Catholics, Rep. Michele Bachmann (R-Minn.), fre- Religion and Public Life. Based on polls by Jews, and church-state separation organi- quently exposed as one of the looniest Princeton Survey Research Associates, the zations would do well to concentrate on members of Congress, promotes a fun- report (available online) is complicated but blocking proselytizing and discriminatory damentalist “ministry” that has been infil- does admit to some generalizations. employment policies in the near term. trating public high schools. “You Can Run Sixty-nine percent of poll respondents ‘Faith-Deathing’ But You Cannot Hide International,” found- favor faith-based initiatives, compared to 25 ed about six years ago by Bradlee Dean, percent who oppose them. Fifty-two percent Over the past quarter-century, according boasts that it has reached over half a mil- believe that religious groups are better at to constitutional scholar Jonathan Turley, lion high school students through assembly feeding the homeless versus 21 percent for hundreds of children have died from lack of programs in a dozen states (North Dakota, nonreligious groups and 21 percent for gov- medical care because of “faith-healing” par- South Dakota, Minnesota, Iowa, Wiscon­ ernment agencies. The initiatives are favored ents (Washington Post, November 15). Most sin, Oklahoma, Colorado, Kansas,­ Missis­ more by those under age fifty than over fifty, states either allow faith-healing exemptions sippi, Florida, Georgia, and Tennessee). Also by blacks and Hispanics more than whites, from the law or allow “religion as a mitigat- known as “You Can Run,” the group seeks and by Democrats more than Republicans or ing factor in sentencing” when parents are to push Christian fundamentalism in public Independents. convicted of criminal neglect. One import- schools, an activity clearly in violation of the While those polled favored allowing ant group working to end the faith-heal- U.S. and most state constitutions. At a rally in public funds to be used by churches, the ing exemption is the nonprofit Children’s Minnesota in November, Dean blasted pub- respondents were somewhat less favor- Healthcare Is a Legal Duty. lic schools for being religiously neutral and able to aid through synagogues, Mormon ‘Malignant Narcissism’ called liberals “criminals.” churches, or Muslim mosques. Opposition For more than thirty years, I have been As I write in mid-November, two members of to aid for “groups that encourage religious calling attention to this “invasion of the the C Street “Family” (exposed in Jeff Sharlet’s conversion” reached 63 percent. Similarly, soul snatchers,” but little seems to have book The Family), Reps. Bart Stupak (D-Mich.) the poll registered strong opposition to been done about Young Life, Campus Life, and Joe Pitts (R-Pa.), managed to add a dra- government funding for organizations the Fellowship of Christian Athletes, Jerry conian anti-choice amendment to the House that employ only “those who share their Johnston Ministries, and similar national of Representatives­ health-care reform bill. religious beliefs” (Republicans, 62 percent; and local groups, although the Gideons This amendment marks the coming together Democrats, 84 percent; white evangelicals, have been stopped from handing out of the narrow patriarchalism of Protestant 61 percent; white mainline Protestants, Bibles in many schools. Local secular 72 percent; black Protestants, 80 percent; fundamentalist extremists and Catholic bish- humanist groups would do well to check white Catholics, 80 percent; religiously ops. A good term for this patriarchalism is out the policies and practices of their unaffiliated, 88 percent). malignant narcissism, a phrase used by for- school districts. Any that would like to As to which groups “can do the best mer priest and diocesan chancellor Stephen investigate this problem may contact me job of providing services for the needy,” Boehrer in his new book The Purple Culture through this magazine. religious groups ranked better (37 percent) (Oceanview Publishing, 2009) about the cler- than nonreligious organizations (28 per- ical sexual-abuse scandals that have cost the cent) or government agencies (25 percent). Catholic Church about $2 billion in payments Republicans ranked religious organizations to victims and legal fees. higher than Democrats (56 percent to 28 But let me hasten to point Edd Doerr, president of Americans for Religious percent); white evangelicals did so over out that the bishops are out Liberty and former president of the American mainline Protestants, Catholics, and the of step with most Catholics, Humanist Association, is the author of over four unaffiliated (60 percent to 35 percent, 34 who are about as pro-choice thousand published books, sections of books, arti- percent, and 19 percent). and accepting of contracep- cles, columns, book and film reviews, translations, Where does all this leave us one year tion as most other Americans. letters, short stories, and poems. He has made over into the Obama administration? It is prob- Catholic Democratic­ House

44 Free Inquiry February / March 2010 secularhumanism.org Great Minds

Stephen Crane: The Black Badge of Unbelief Gary Sloan

tephen Crane (1871–1900) was a lit- hough his life was short, it was erary prodigy. As a nineteen-year-old Tproductive. His collected works Sfreshman at Syracuse University, he comprise twelve volumes of jour- drafted the seminal novel Maggie: A Girl nalism, letters, sketches, vignettes, of the Streets. This gritty, unsentimental plays, poems, short stories, and nov- portrait of Bowery lowlifes initiated mod- els. Red Badge, Maggie, “The Bride ern American fiction. It was the first native Comes to Yellow Sky,” “The Blue specimen of literary naturalism. Crane said Hotel,” “The Open Boat,” and sun- of the novel: “I tried to make plain that the dry poems from The Black Riders root of Bowery life is a sort of cowardice. and War Is Kind are standard fare Perhaps I mean a lack of ambition or to in anthologies of American litera- willingly be knocked flat and accept the ture. The impress of his style is licking.” stamped on such writers as Ernest Crane was versed in poverty and depri- Hemingway, Willa Cather, Theo­ vation. After dropping out of college, he dore Dreiser, Sherwood Anderson,­ spent several years in New York City as a Sinclair Lewis, and F. Scott Fitz­ starving artist, constantly in arrears even gerald. His friends included Henry after he had become famous. Despite the James, Joseph Conrad, William Dean impecunious history, he was leery of institu- Howells, and H. G. Wells. They val- tionalized philanthropy. “I was,” he told an ued his originality, un­compromising acquaintance, “a Socialist for two weeks but artistic vision, and independence of when a couple of Socialists assured me I had thought. “Whether Crane reckoned himself an atheist no right to think differently from any other Crane’s maverick disposition is hard to say. . . . He may have vacillated Socialist and then quarreled with each other encompassed religion. His father about what Socialist meant, I ran away.” was a Meth­odist minister, his moth- between no god and an absentee one. From an early age, Crane displayed a propen- er a minister’s daughter. Crane rated The distinction was inconsequential. sity for individualism, nonconformity, and his father, who died when Crane Either way, the cosmos was bereft self-determination. According to a classmate was eight, kind but naïve: “He was at Claverack College, a Methodist school so simple and good that I often of divine superintendence.” Crane attended in 1888, “He was rather given think he didn’t know much of any- to holding aloof, especially if the human thing about humanity.” He deemed animal was manifesting its capacity for col- his mother irremediably dogmatic: ed inhospitable to Christianity. “Mildewed,” lective action.” “You could argue just as well with a wave.” he termed it. Appalled by his iconoclastic By twenty-five, Crane was famous, Though the parents strove to inculcate attitude, his psychology professor tried to thanks to The Red Badge of Courage (1895), Christian precepts in their progeny, young catechize him: “Tut, tut, what does Saint Paul his impressionistic novel of the Civil War. Stephen’s foot slid early. “It hurt my mother,” say, Mr. Crane?” Although at the time he wrote the book Crane he later recounted, “that any of us should be “I know what Saint Paul says,” retorted had never witnessed a battle, his graphic slipping from Grace and giving up eternal the unruly charge, “but I disagree with Saint accounts of combat are imbued with uncan- salvation. I used to like church and prayer Paul.” Another professor told him he was ny authenticity. Later, as an illustrious war meetings when I was a kid but that cooled “treading the floors of hell.” correspondent for two New York newspapers, off. When I was thirteen or about, my brother Crane mocked pious locutions by using Crane covered the Spanish-American and the Will told me not to believe in Hell after my them in a profane context: “There are cer- Greco-Turkish wars from the front lines. In uncle had been boring me about the lake of tainly some damn pretty girls here, praise 1897, he moved to England, where he and fire and the rest of the sideshows.” be to God.” Having enumerated injuries his common-law wife, erstwhile hostess of a In college, Crane gravitated to vices his he received in a bicycle wreck, he added: Florida bordello, took up residence in Brede father had inveighed against in sermons: cig- “It broke the machine, too, praise God.” Place, a storied castle. After years of declining arettes, booze, opium, dives, harlots, profani- The wayward collegian also latched on to health, Crane died of tuberculosis in a san- ty, poker, plays, novels, baseball. At Syracuse, a catchy exclamation: “No, by the legs of atorium in Badenweiler, Germany. He was where he spent one semester (and played on Jehovah!” twenty-eight. the varsity baseball team), Crane was brand- Later, a Jehovah-like deity would pop up in The Black Riders and War Is Kind. The

secularhumanism.org February / March 2010 Free Inquiry 45 god is limned as a sadistic tyrant exalted by transporting contraband to Cuban insur- ice-locked, disease-stricken, space-lost bulb.” an ignorant multitude: gents. Fighting for their lives, Crane and Intuitively apprehending the broad A god in wrath three members of the crew spent thirty social and theological import of contem- Was beating a man; hours in a cramped dinghy. While they poraneous science, history, and biblical He cuffed him loudly were trying to beach it, one of the men criticism, Crane repudiated the Christian With thunderous blows drowned. tradition, sacred mysteries, metaphysical That rang and rolled over the earth. In the tale, as four men battle perilous mystifications, stultifying myths, national- All people came running. billows, they silently mull the cosmic sig- ism, and cultural pretensions. “Crane was The man screamed and struggled, And bit madly at the feet of the god. nificance of their plight. Surely, they think, almost illusionless,” said biographer John The people cried, providence is just. Surely, they have done Berryman, “whether about his subjects or “Ah, what a wicked man!” nothing to merit drowning. A recurrent himself.” Discarding the platitudes of faith, And— refrain expresses their indignation at the he adopted a stoic ethic of courage, perse- “Ah, what a redoubtable god!” prospect: “If I am going to be drowned—if verance, and unflinching honesty. Crane defies the truculent deity: I am going to be drowned—if I am going to Though Crane has been called a nihilist, Blustering god, be drowned, why, in the name of the seven he was possessed of a keen moral sensibility. Stamping across the sky, mad gods who rule the sea, was I allowed The conviction that we live in a god-aban- With loud swagger, to come thus far and contemplate sand and doned world could, he thought, heighten I fear you not. empathy, tolerance, and civility. In “The No, though from your highest heaven trees? Was I brought here merely to have my You plunge your spear at my heart, nose dragged away as I was about to nibble Open Boat,” the correspondent, Crane’s alter I fear you not. the sacred cheese of life? It is preposterous. ego, is edified by his epiphany: “It is,” he No, not if the blow The whole affair is absurd.” reflects, “plausible that a man in this situa- Is as the lightning blasting a tree, I fear you not, puffing braggart. Later, one of the men (a correspondent) tion, impressed with the unconcern of the has an epiphany. Nature, he realizes, is nei- universe, should see the innumerable flaws In reality, Crane understood that ther “cruel nor beneficent, nor treacherous, in his life and have them taste wickedly in Jehovah is a human invention. He also nor wise.” It is “indifferent, flatly indifferent.” his mind and wish for another chance. A knew that gods mirror beholders. Hence, Initially, the realization induces anger toward distinction between right and wrong seems a bellicose person invokes a bellicose god: ecclesiastical institutions because they fill absurdly clear to him, then, in this new igno- Once a man clambering to the house- men’s heads with vacuous illusions: “When it rance of the grave-edge, and he understands tops occurs to a man that nature does not regard that if he were given another opportunity he Appealed to the heavens. him as important and that she feels she would mend his conduct and his words, and With strong voice he called to the deaf spheres; would not maim the universe by disposing be better and brighter during an introduc- A warrior’s shout he raised to the suns. of him, he at first wishes to throw bricks at tion, or at a tea.” Lo, at last, there was a dot on the the temple, and he hates deeply the fact Ultimately, for Crane, love nullified an clouds, that there are no bricks and no temples [on indifferent cosmos: And—at last and at last— God—the sky was filled with armies. the sea].” Should the wide world roll away Despite his anger, the man is tempted Limitless night, A compassionate person (or a person to supplicate a celestial protector: “If there Nor God, nor man, nor place to stand Would be to me essential in a compassionate mood) conjures up a be no tangible thing to hoot, he feels the divine doppelganger: If thou and thy white arms were there desire to confront a personification and And the fall to doom a long way. Then the man went to another god— indulge in pleas, bowed to one knee, and [from The Black Riders] The god of his inner thoughts. with hands supplicant, saying: ‘Yes, but I And this one looked at him Further Reading With soft eyes love myself.’” Berryman, J. Stephen Crane. New York: Octa­gon Lit with infinite comprehension, But in an unsupervised universe, prayer Books, 1975. And said, “My poor child!” is without efficacy: “A high cold star on a Halliburton, D. The Color of the Sky: A Study of Whether Crane reckoned himself an winter’s night is the word he feels that she Stephen Crane. New York: Cambridge Uni­ [nature] says to him. Thereafter he knows the versity Press, 1989. atheist is hard to say. His extant writings Stallman, R.W. and L. Gilkes, eds. Stephen Crane: contain no definitive declaration. He may pathos of his situation.” Letters. New York: New York University­ have vacillated between no god and an In a commemorative tribute, H.G. Wells Press, 1960. absentee one. The distinction was inconse- remarked that Stephen Crane was “the first quential. Either way, the cosmos was bereft expression of the opening mind of a new of divine superintendence. In The Black period.” Crane was a harbinger of modern- Riders, Crane describes the cosmic ship as ist, secular perceptions of the human lot. “forever rudderless.” Humankind had no divine lineage or privi- In “The Open Boat,” he enlarges on the leged position in a cosmic hierarchy of being. psychological ramifications of a rudderless In “The Blue Hotel,” Crane envisions human cosmos. The story was spawned by the beings as lice who tenaciously Gary Sloan is a retired English professor in Ruston, sinking of a tugboat on which Crane was “cling to a whirling, fire-smote,

46 Free Inquiry February / March 2010 secularhumanism.org Faith and Reason

Descansos Religion and Roadside Memorials Benjamin Radford

n my home state of New Mexico, most do. . . . It is time to stop their ridiculous and pital. Sometimes they die in the ambulance people are familiar with descansos, road- malicious actions!” en route to a hospital. If descansos marked Iside memorials that dot the roads and While the religious controversy angle the spot where a soul left the earth, hospital highways. The word descanso comes from makes for sensational headlines, the hallways would be littered with them. (Nor, the Spanish word meaning “to rest” (as real issue is not about religious symbols, for that matter, do descansos necessarily indi- in a resting place, either a final one for a Christian or otherwise, but instead about the cate a car crash or vehicle death; in the Utah deceased person or a temporary one for private use of public property. pallbearers making their way to a grave). Anyone who wishes to erect a Roadside memorials can be found around cross, obelisk, flower wreath, the world, but in the Southwest they are teddy-bear collection, or any both traditional and popular. Albuquerque other marker or mem­orial on Journal columnist Leslie Linthicum noted his or her own property has that “the decorated crosses that dot our every right to do so. Putting highways, marking the place where a soul up a memorial to one person left this earth in a car crash, are high on my along public highways owned list of what makes New Mexico the best by everyone is a very different place to live.” matter. No one person or fam- Recently, however, a controversy has ily has the right to use public erupted over the memorials. In Utah, Amer­­­ land for personal purposes; it ican Atheists sued to have Christian road- is not theirs. It doesn’t matter if side memorials removed from that state’s the memorial is religious in nature or not; a case, for example, the roadside memorials highways. They claim that thirteen twelve- plaque or cement bust of the dead person is were erected for state troopers shot or killed foot-tall white steel crosses erected in just as illegal as a Christian cross or a Jewish in the line of duty.) memory of fallen state troopers represent Star of David. I can’t go onto public land Even in accident-related descansos, there the death of Jesus Christ and therefore and decide on my own to erect whatever is controversy about who merits a memorial. violate the First Amendment. The Utah memorial I want, whether it is a cross or Should it include a drunk driver who caused Highway Patrol Association defends the a stone pillar or a shrine for Robert Green the accident or only his or her victims? Should crosses as secular symbols that honor the Ingersoll.­ It is not my property. a criminal or killer be memorialized? troopers and deter speeders. While the The underyling problem is the location lawsuit is being decided by a federal appel- of the memorial, not its content. An atheist Road Hazards late court, it is interesting to examine the organization brought the Utah lawsuit, but Descansos can become road hazards. Often misconceptions about descansos that the religion is only part of the issue. The “perse- those who erect descansos go be­yond case revealed. cuted Christian” angle is a convenient red erecting a simple cross and add other herring; thus Journal readers mistakenly things: photographs, notes, papers, books, Religious Red Herring think that the debate is about atheists who teddy bears, votive candles, flowers both One common misunderstanding about “don’t like seeing crosses.” Non-Christians live and plastic, T-shirts, beer bottles, can- descansos is that objections to them are don’t mind seeing crosses all the time—as dies, toys, artwork, wreaths, pla­ques, CDs, based mainly on their religious nature. This long as they are not on public property. and so on. Regardless of how noble their angle was emphasized in a Journal article origins, at some point these items become (Novem­ ber­ 2, 2008) by Kiera Hay and Mark Interrupted Journey litter. Papers blow away, weathered teddy Oswald (subtitled “Atheists in Utah Seek Another myth about descansos concerns bears sprout stuffing, the deceased per- to Ban Roadside Memorials”) that cast the what they represent. From a cultural and son’s favorite CDs become­ cracked silver controversy as one between Chris­tians and folkloric perspective, descansos mark an plastic trash. Most New Mexico Department atheists. That article spawned a letter to the “interrupted journey,” a path (physical, spiri- of Transporta­tion road crews are careful to editor by Tiffany Nicol, in which an obviously tual, or metaphorical) whose course has been respect descansos, though they often must exercised Nicol wrote: “These atheists in altered, often by tragedy. Descansos do not remove them (at least temporarily) to do Utah seeking to ban roadside memorials necessarily “mark the place where a soul left road work and maintenance. should find something else to do! If they this earth in a car crash”; very few mark where The person memorialized by a highway don’t like seeing the crosses, then don’t look! an accident victim actually died, unless he or descanso is typically anonymous to virtually Just because they do not believe in God, she was killed instantly at the site. Far more everyone who sees it. While some descansos they have no right to deny those of us who often, victims die hours or days later in a hos- have names written on them, many don’t,

secularhumanism.org February / March 2010 Free Inquiry 47 and those that do have lettering too small Victims of Alcohol-Related Crashes” intended (or even one family’s) grief does not give to read from a passing vehicle operating at “as a means of lending emotional support to a legal or moral license to erect descansos a safe speed. For example, instead of peo- victim’s family and furthering efforts to com- wherever anyone likes. Descansos have ple seeing a memorial and thinking good bat drinking and driving.” Recog­nizing that thrived in a gray area of the law, but once thoughts or saying a small prayer for a twen- roadside memorials can create hazards, the we allow private citizens to use public land ty-two-year-old named Roberto who wanted rules state that the signs may only be placed as if it were their personal property, a dan- to be a musician before he was killed by a in predetermined areas, taking into account gerous precedent is set. drunk, almost no one knows what it signifies. visibility, road geometry, and federal and state Readers interested in learning more All they know is that something happened to regulations—again, not necessarily at the site about this topic should see a documentary someone somewhere nearby at some point of a crash. There are many such signs through- called Resting Places (which was partly in time. Who was it? When did death occur? out Albuquerque; a typical one reads, “Please filmed in Santa Fe). Was it a car crash, a shooting, a heart attack, or don’t drink and drive. In memory of Arlene something else? Who knows? The victim likely Baca.” Unlike descansos, the sign actually tells already has a gravestone or marker some- the viewer who the person was and what where else that more fully tells his or her story. happened to him or her, providing a reminder Whether it’s comprised of a cement cross, a that drunk driving can end innocent lives. The painted stake in the ground, or just a collec- aluminum signs cost $90 to $120. tion of notes and teddy bears, the descanso’s Whether you agree or dis- anonymity largely robs it of significance. agree with descansos, the issue Benjamin Radford previously wrote about road- While the legality and appropriateness of merits a real discussion free of side memorials, prayer, the film The Magdelene descansos are debated, there are other ways myths and misunderstandings. Sisters, and other topics for Free Inquiry. He is in which a loved one can be memorialized on The urge to memorialize a dead also the creator of a new board game, Playing New Mexico’s roads. For example, the DOT has loved one is understandable Gods: The Board Game of Divine Domination, a program called “Memorial Sign Program for and honorable. But one person’s which he says “combines literate satire and

It’s Only Natural

What Science Says about Our Place in Nature John Shook

odern science has been around figure out the world and each other. Self- universe that was created in the Big Bang for about four centuries, gradually consciousness is mostly shaped and decid- because most of it exploded off in directions Mrevealing to us how insignificant ed by subconscious brain processes. From that forbid light from ever reaching our cos- our place in nature truly is. Each epochal the perspective of science, we are much less mic neighborhood. discovery in fields from astronomy to biol- important and much less in control than we Naturally, we pay a lot of attention to ogy has been a great shock to our cozy little suppose. planets, stars, and galaxies because they worldview. However, the scientific facts Let’s illustrate how science has put us are visible. But the chunky and shiny things also indicate that we are very special in in our place by mentioning a few specific only make up about 5 percent of the total the universe. Science is confusing us. Are discoveries in astronomy and cosmology. mass in the universe. Seventy-two percent is we insignificant or are we special? Is there Our star, the sun, has no special place in the some mysterious stuff called “dark energy,” some creative way to merge these two Milky Way galaxy, which is just an average and another 23 percent is cold dark matter. perspectives? Philosophy and religion both galaxy going nowhere in particular. There Scientists don’t know what these things real- confront this same question. Until we gain is no “center” to the universe. The universe ly are, but they control the expansion and a secure sense of our true place in nature, is 13.7 billion years old, and as far as we can fate of the universe. That fate is dark and we aren’t sure what to do about it. tell, it is a sphere with a diameter of about cold. Because the universe’s rate of expan- The universe is much bigger and older 93 billion light-years and a total volume of sion is accelerating, in a few hundred billion than we had imagined, and our location about 3 x 1080 cubic meters. Scattered across years the last stars will fizzle out, the universe in it has turned out to be nowhere special. this sphere are at least 100 billion galaxies will get ever colder, and only scattered radi- Humans are but one species among mil- and around 100 billion trillion stars. These ation, elementary particles, and black holes lions that have lived on Earth; our evolu- are conservative estimates! We should be will be left. tion was neither predestined nor inevitable.­ reminded that we are only talking about Let’s step back and survey the big pic- Our minds are just our brains trying to the visible universe. We can’t see all of the ture. We are definitely not special from this

48 Free Inquiry February / March 2010 secularhumanism.org overall perspective. We slowly emerged on requires stars, rocky planets, and enough our universe and how we emerged with- a planet that could just as easily kill us off. Or time. There are a small number of natural in it. Knowledge­ of the human condition we could kill it—but we’d better not. There facts that are required for a universe that can directly imply a moral dimension of might be a handful of planets similar to Earth permits such life. If the force of gravity, caring. It is too often claimed that science within, say, a thousand light-years, but we the cosmological constant, or the strong has nothing to do with morality. Science have no prospect of getting there anytime nuclear force (for example) were only a little doesn’t directly establish moral facts, it soon. Maybe there’s already life on the best different, this universe would not sustain is true. But only a little extra philosophy planets anyway. Intelligent life that can lift our life. We happened to naturally emerge explains why it is entirely natural and right its eyes to the stars will see the same thing in a universe that can, just barely, sustain that life should care for other life. Life has that we do: most of the universe is empty. life against huge obstacles and tremendous nothing else to care for. Everything that is Life precariously clings to scattered planets odds. Even this universe will probably kill us worth caring about is within this universe. separated by unimaginable distances. The off in the long run! There is caring and value and morality universe won’t be habitable for too long, in The theologian, of course, doesn’t like the here first and foremost, or it is nowhere. any case. sound of this chancy luck- In the year 1600, Giordano Bruno was iness. We have to be spe- burned at the stake by the Catholic Church cially wanted by a creator: for heresy. Bruno thought that Earth revolved­ we just have to be! If we around the sun, that the stars were just suns are as special as religions “Modern science has been around for about like our own that had their own planets, make us feel, then theology four centuries, gradually revealing to us and that the universe was boundless and re­gains superiority over sci- how insignificant our place in nature truly infinite like God. Four hundred years ago, entific naturalism. What can the typical Christian pictured God enthroned naturalism say about our is. over his unique creation: a small heavenly specialness? Naturalism,­ Each epochal discovery in fields from sphere with Earth at its center. Theologians in a certain sense, regards astronomy to biology has been a great agreed: the design must fit the designer or humanity as extra­ordinarily else religion is threatened. Unless people special since we seem to be shock to our cozy little worldview. feel special within that design, they can’t tell rare. Yet in an­other sense, However, the scientific facts also that God cares, and they can’t care about naturalism cannot regard indicate how we are very special anything else. humanity as particularly Religion has long felt threatened by sci- special. We evolved to fit in the universe. Science is confusing us.” ence’s knowledge of nature. Fortunately,­ our little corner of the uni- religion adapts. Well, most of religion even- verse; our universe did not tually adapts to science. Some people reject evolve to create us. scientific discoveries because they fear that From naturalism’s per­ science’s version of nature contradicts their spective, there is nothing so special about Adding a supernatural creator does noth- notion of God. Given enough­ time, howev- us to indicate that any creator God outside ing to increase what is already here. If we er, religions evolve even if they don’t carry the universe cares about us. However, there already know we are special, we don’t need everyone along. What survives without is something special about us that indicates an external God to confirm this. Religion change is the idea that the design must fit that anything intelligent within the universe announces that we are special, as if we the designer. Theologians of all denomi- should care about us. And we should care didn’t already suspect this and naturalism nations are now busily trying to figure out about other life, too. Life should care about didn’t agree. We don’t need a theology of a how science can still support the existence other life, and life should care about every- supernatural creator to make us feel special of God. Science’s­ current view of nature has thing about the universe that helps to cre- or to make us appreciate the value of life. made theology far more difficult, maybe ate and sustain life. This basic caring is rea- Naturalism is enough—more than enough. impossible. It is simply far too easy for any- sonably based on the scientific facts about Naturalism has a profound moral dimen- one to imagine a more ideal universe for life. nature. We are not silly for caring; indeed, it is sion. It can make us appreciate how rare And a theology requiring that an angelic God the most reasonable thing that we do. and precious we are in the universe, along torture life with a tough universe only raises Just because life is unimportant, pur- with the life here on our planet and the rest other vexing problems. poseless, and meaningless from the grand of the life that may be out there. We’d bet- Most theologians today have scaled cosmic perspective does not mean that life ter start taking better care of each other. To back their ambitions. The universe doesn’t is nothing special from life’s perspective. the end, we’re all we’ve got. look much like an ideal design, but it could When it comes to the question of what still look like some sort of design. We live in shall we care about and how shall we live a “good enough” universe for us. But do we our lives, our own perspective is the only still need the God hypothesis? Here is where one that matters. Science and science can actually make us seem quite naturalism supplies a factual John Shook is vice president for education and special again, without any God involved. basis for the human condi- research at the Center for Inquiry/Transnational in Let’s assume that life like ours at minimum tion: we are learning about

secularhumanism.org February / March 2010 Free Inquiry 49 Living Without Religion

The Regrettable Return of ‘Nonsectarianism’ Stuart Whatley

Endorsement [of religion] sends a mes- (indeed, cannot) subscribe to such a belief time, this was not an unreasonable request sage to nonadherents that they are out- and who derive their moralities from human (though it was hardly a push in the direction siders, not full members of the pol­itical decency rather than from confected theistic of secularization). In the end, through polit- community, and an accompanying mes- sage to adherents that they are insiders, dogmas will be considered at odds with the ical legerdemain and what boiled down to favored members of the political com- only officially accepted means for attaining a Protestant tyranny of the majority in gov- munity. harmony among nations. Today’s interna- ernment, Catholic schools were not granted —Justice Sandra Day O’Connor, tional interfaith initiatives show strong paral- public funding. Lynch v. Donnelly (1984) lels to what historians call the American era of Catholics (and presumably the few other “Christian nonsectarianism” during the nine- non-Protestant citizens of the time) ended t the close of his second term, during teenth and early twentieth centuries. During up just suffering through the inequality;­ a special United Nations inter- that period, majority consensus held that they never gained equal recognition under faith conference, former President A despite minor theological differences, there law in the sphere of public education. Out George W. Bush gave a speech in which were core moral principles that all Protestant of economic necessity, many were forced to he pontificated about the “transformative denominations—and only they—shared. send their children to the Protestant public and uplifting power of faith” that “leads This was an era of rampant social and politi- schools with hopes that they would at least us to common values.” With unintended cal strife between Protestants and Catholics, be able to correct their anti-Catholic reli- eloquence, our diminished born-again lead- most conspicuously in the debate over public gious teachings at home. er of years past demonstrated perfectly education that directly followed its founding However, from our modern point the polarizing nature of faith-based soli- in the 1820s. of view, it is obvious that the Catholics’ darity. This event should hardly be viewed Under nonsectarianism, it was widely pro­posed solution—tax-funded parochial as exclusive to the rather theocratic Bush accepted that the primary function of pub- schools of their own—was just as inane as years. Surely when the next interfaith con- lic education was to instill in students the the very problem they sought to remedy: an ference invitations go out, President Barack moral values of the predominantly Protestant arbitrary, faith-based favoritism from which Obama will feel no less obliged to attend culture in case they were bereft of such they were excluded. Because they demanded and display the piety that is unfortunately inculcation at home. Public education was equal funding for Catholic schools rather than expected of American presidents, because introduced and implemented by wealthy schools freed from religion altogether, the such is the nature of intercultural discourse white Protestants who feared that republi- Catholics of this period were no less guilty when it is led by leaders who are either per- can democracy would not function properly of myopic and anti-inclusive reasoning than sonally or politically compelled to prostrate unless not only the wealthy but workers, too, their Protestant oppressors. themselves before the misplaced, vestigial were educated in civics—and more import- Retrospectively, the only reasonable supremacy of faith. ant, Protestant biblical mores. Noah Feldman solution was the outright secularization of The interfaith conference Bush at­ten­ tellingly characterized the goal of this move- public education that finally occurred fol- ded—organized by King Abdullah of Saudi ment when he wrote of “domestication” for lowing World War II. Yet an exclusionality Arabia, much to human rights groups’ cha- productive civil life. In the end, nonsectari- equivalent to that under nonsectarianism grin—had the saccharine purpose of touting anism effectively masked what would today still persists, targeting not Catholics but religious faith as the bridge between diverse be considered a blatantly unconstitutional those who live without religion. Though societies, based on the retrograde assump- establishment of one particular religious professed unbelief is becoming more com- tion that morality can derive only from such “brand.” mon, consensus attitudes toward unbeliev- belief. Of course, the end effect of such At the time, the obvious problem with ers today differ little from those toward the “interfaith” gatherings is to ostracize nonbe- nonsectarianism was precisely this favor­itism, pariah Catholic community during nonsec- lievers. To lionize faith as the only common paradoxically proclaiming its inclusiveness tarianism, except that they are expressed in bond between nations rather than some- but failing to recognize any belief struc- the sphere of global public discourse rather thing less exclusionary—say, their common ture that wasn’t Protestant. With the sharp than American public education. humanity—excludes secularists and other increase in Catholic immigrants that began The U.N. interfaith conference was not nonbelievers by default. in the 1840s, there came a push for public an isolated affair but rather part of a grow- To nonbelievers the world over, the mes- schools that taught values through some ing trend in the nature of international sage of most interfaith initiatives is clear: we lens other than Protestantism, which is to say cultural dialogue. It is inconceivable that in power believe that the future of world tax-funded Catholic schools alongside­ what President Obama will turn down invita- peace depends solely on the shared values were effectively tax-funded Protestant ones. tions to future interfaith affairs even if they of the faithful. Apparently, those who do not Given the public school infrastructure of the exclude nonbelievers, as is usually the case.

50 Free Inquiry February / March 2010 secularhumanism.org With more theocratic approaches to gov- Protestants and Catholics but rather between ers and nonbelievers alike. However, in deal- ernment in many parts of the world, espe- believers and nonbelievers. The faithful, such ing with foreign leaders of King Ab­dullah’s ilk, cially the Middle East and Southeast Asia, as former President Bush and King Abdullah there is an added responsibility to demand the inclination to orient international goals last year, seem willing now to welcome any- such inclusiveness as a condition that would and relations around shared faith will pre- one who has some form of religious faith—as otherwise be absent in future discussions sumably grow stronger. Inclusion of secular Bush put it, those who may have “different between particularly religious cultures. This is views in these conversations will decrease. creeds and worship in different places”—but a charge for Obama. The pursuit of world Then again, it is secularism that has risen they simultaneously demonstrate a distinct- peace should certainly begin with reconciling in other parts of the world, especially in ly “nonsectarian” failure even to acknowl­ ­ the various faiths to the extent that is possi- Europe. Which camp will Amer­ica’s future edge those who do not. Ultimately, believers’ ble—but it should do so in the context of a leaders choose? Is there middle ground? Is well-intentioned pursuit of harmonious unity shared appreciation for the human condition this polarization best dealt with by align- among humankind­ will fail until they accept that includes all worldviews, not selectively ing one’s rhetoric and goals around shared and include the ever-growing ranks of secu- shared religious principles that will always arbitrary beliefs, to the exclusion of vast larists as they accept their own. leave nonbelievers sitting at the kids’ table. numbers of nonreligious participants? It is especially the duty of our democrati- To nonbelievers, the fundamental differ- cally elected officials, representing the United­ ence between Protestantism and Catholicism States in the world at large, to include all of their during the nonsectarian era seems largely constituents in global pub­­lic discourse. pedantic. But believers today still myopical- President Obama, despite­ his past support for ly cling to fundamental differences that set faith-based initiatives, has usu- them apart from other members of civili- ally maintained an inclusive Stuart Whatley is a writer/journalist in Washington, zation—no longer the differences between position that embraces believ-

Islam Watch

Probing the Roots of Islam, Part 2 Ibn Warraq

n the previous issue of Free Inquiry, I itance, marriage, and family rights; the prin- tical consequences for various Islamic laws began my report on a conference, “The ciples laid down here have permanently of inheritance and even for the institution of IQur’an in Its Historical Context,” held influenced Islamic law and social practice. adoption, which is forbidden under Sharia; at the University of Notre Dame in April The last five or so lines of Sura IV, verse 12 thus the uncertainties of meaning and the 2009. That conference featured, among have been the source of much controver- obscurities in the Qur’an are not a trivial others, the controversial scholar Christoph sy among Muslim commentators, including matter. Powers himself gives his own novel Luxenberg (a pseudonym). I noted that the the celebrated al-Tabari (died 923 c.e.), who interpretation, arguing that kalala was orig- papers offered by many of the presenters devotes seven pages to these few lines. inally a kinship term referring to a female were exciting precisely because the work of As Powers, who has been wrestling with in-law. previous Islamologists of the last hundred these verses for over thirty years, has writ- Powers begins by showing that there years had been flawed by shortcomings ten: “Almost every word in the opening are “semantic and syntactical difficulties such as their reluctance to (1) emend the line of the verse is subject to dispute, and inherent in the opening line of Sura IV, text of the Qur’an, (2) look at Qur’anic man- there may be as many as four or five differ- verse 12b when that verse is read and uscripts, (3) look at epigraphical material, ent opinions, espoused by an even great- understood in the traditional manner.” and (4) place the Qur’an in its proper lin- er number of authorities, for every point Furthermore, the traditional meaning guistic setting (overlooking especially the in question.” Powers shows that the pre- attached to the first instance of kalala at Semitic background). cise meaning of the key word kalala, which IV.12b contradicts the traditional mean- In my view, the paper that broke appears only twice in the Qur’an—once ing attached to the second occurrence of through all the taboos enumerated above at Sura IV, verse 12 and again at Sura IV, kalala at IV.176. First, according to fourteen in a devastating but thoroughly scholarly verse 176—also remains a subject of con- early Muslim scholars, the word at IV.12b way was presented by David Powers of troversy, with al-Tabari citing twenty-seven signifies “one who leaves neither parent Cornell University. I think its importance separate definitions by various exegetes. It nor child,” so that it refers to the deceased. will shine through even for nonspecialists if is not clear if this word kalala refers, in the According to twelve other early authorities, explicated in some detail. context of inheritance laws, to the deceased it signifies “all those except the parent and Powers discusses Sura IV, the first part himself (al-mawru–th) or to the heirs of the child,” so that it refers to heirs. Second, the of which deals with women, orphans, inher- deceased (al–waratha). The answer has prac- word kalala appears in the accusative, and

secularhumanism.org February / March 2010 Free Inquiry 51 no scholar has satisfactorily explained why. Sura IV and suggests an alternative vocal- ed the new revelation of IV.176, which must Third, as Powers explains, “the ‘man . . . or ization—that is, the insertion of different have been added to the original text after the woman’ mentioned at the outset of the vowel points, which is perfectly unobjec- alterations to IV.12b. So we are talking of two verse are later referred to by a third-per- tionable from the standpoint of syntax; in alterations to the Holy Text in this case. son masculine singular pronoun, wa-lahu. fact, it immediately resolves all the syntac- More generally we may summarize Normally, one would expect the dual pro- tical problems faced by the classical Muslim the significance of variants in the following nominal phrase wa-lahuma. Indeed, in the commentators on the Qur’an. The new manner: continuation of the verse we encounter just reading radically changes the meaning of 1. Manuscript variants show that the Qur’an, such a phrase, minhuma, referring back to Sura IV, verse 12b, which “now refers not like any other text, has a history, a history the compound subject ‘brother or sister.’” only to the award of fractional share of significantly different from the traditional Translations into English gloss over the the estate to siblings but also to the desig- Islamic account of its compilation. difficulties of the original Arabic and, in the nation of a daughter-in-law (kalala) or wife 2. Those variants that were invoked served interests of fluid and idiomatic English, sac- as heir!” Now we can see the reason this many purposes, one of them being doctri- alternative reading proposed nal. The variants reflected the ideologies of by Powers was unacceptable groups that wished to argue for their own to Muslims. “The designa- viewpoint, to establish a legal ruling, and to tion of a wife as one’s heir’ settle conflicts among sources. “All the letters of the Arabic alphabet is inconceivable within the 3. The existence of variants casts doubt on represent consonants; short vowels framework of the Islamic law the existence of an oral tradition. Skepti­ eventually came to be represented by of inheritance, which imposes cism of an oral tradition has been ex­ compulsory rules for the divi- pressed by Fritz Krenkow, Andrew Rippin, three orthographical signs, taking the sion of property.” Therefore,­ Christoph Luxenberg, Gerd –R.Puin, and form of a slightly slanting dash—placed Powers notes, the alterna- Gunter Lüling. below or above the line—or a comma tive reading was totally sup- 4. This thesis leads to the conclusion that pressed; “No scholar, Sunni or the redactor (or redactors) of the Qur’an placed above the line.” Shi‘ite, Muslim or non-Mus- was (or were) working on the basis of the lim, has ever considered even written text in the absence of a parallel oral the possibility of such a read- tradition. ing.” We who live in the free West and enjoy Professor Powers had freedom of expression and scientific inqui- rifice faithfulness to the Arabic, changing already arrived at these conclusions in the ry should encourage such rational discus- word order and so on. 1980s and presented them in his 1986 book, sion of Islam, and that includes submitting Powers has recourse to other Semitic Studies in Qur’an and Hadith: The Formation the Qur’an to objective analysis. languages to elucidate the word kalala. of the Islamic Law of Inheritance (Berkeley); At present, Islamologists are broadly As he explained, “The root k-l-l occurs in all the above quotes are from this volume. divided between two groups: the revision- several Semitic languages besides Arabic, But what was dramatic at the Notre Dame ists and the traditionalists. The so-called including Akkadian, Aramaic, Syriac, and conference—even devastating—was the revisionists are skeptical of our knowledge Hebrew. In all four of these languages, the way Powers, after compressing the above of the rise of Islam and do not accept the word corresponding to the Arabic kalala thesis into a fifteen-minute talk, clinched the traditional Muslim account of the life of functions as a female kinship term. The argument by showing us a page from a man- Muhammad, the collection of the Qur’an, Akkadian kallatu, which occurs in numerous uscript housed in the Bibliothèque Nationale­ and early histories of the Islamic conquests. legal inscriptions, refers to a young woman de France in Paris, numbered 328a: a Qur’an The traditionalists (who have their adher- acquired by the master of a household as codex written in the Hijazi script sometime ents among the faculties of Western univer- a wife for his son living in this household, in the second half of the first Islamic century, sities) accept the Arabic sources—far too hence a ‘daughter-in-law.’ Under certain sometime between 672 and 722. Ultraviolet­ uncritically, according to the revisionists. circumstances, the word also signifies a examination of this manuscript revealed the Though the entire conference was con- ‘sister-in-law.’ The Aramaic and Syriac kallta underlying original Arabic text, where it was ducted with exemplary decorum and schol- and the Hebrew kallah refer to a ‘daughter- clear that the original word kalla had been arly courtesy to differing and dissenting in-law’’ and also to a ‘bride.’” revised or altered to read kalala. Powers’ points of view, it was clear that some of the All the letters of the Arabic alphabet paper was a tour de force of scholarly argu- twenty-two speakers were traditionalists represent consonants; short vowels even- ments and totally convincing. and therefore resistant to Chris­toph tually came to be represented by three If Powers is correct, then the full con- Luxenberg’s theories. However, others evi- orthographical signs, taking the form of sequences of his conclusion are yet to be dently found Luxenberg’s ideas very stimu- a slightly slanting dash—placed below or drawn. A moment’s reflection throws up lating, establishing a methodology that above the line—or a comma placed above disturbing questions. At the least, Powers’s could bear fruit in years to come. There was the line. Using different vowels, of course, demonstration­ suggests that the alteration criticism of some aspects of Luxenberg’s gives different readings. Powers goes back of IV.12b (from the original kalla to kalala, as work. Some critics said that he saw Syriac to the original consonantal Arabic text of we have it in the present Qur’an) necessitat- everywhere when a wider look at other

52 Free Inquiry February / March 2010 secularhumanism.org Semitic languages such as Hebrew or those, including Fr. Sidney Griffith of the Akkadian could potentially unlock many of Catholic University of America, who did not the mysteries of the foreign vocabulary of the accept the details of Luxenberg’s analysis or Qur’an. Others felt that Ancient South Arabian his actual interpretation of cer- Ibn Warraq is a senior fellow at the Center for languages also merited attention, among tain chapters in the Qur’an, Inquiry/Transnational.­ He is the author of five them such scholars as Munther Younes of acknowledged that his work books, including What the Koran Really Says Cornell,­ the Jordanian Hani Hayajneh, and the has opened up new ways of (Prometheus Books, 2002). His forthcoming book German Semiticist Manfred Kropp. But even looking at Islam’s Holy Book. Contest ‘FI and Me’ Contest Winners Announced

n our previous issue, we announced a the school bullies who found me easy prey. I been corrupted by my parents’ primitive contest, “FI and Me.” We asked readers, could not read anything that the elders con- belief in an angry, vengeful god in whose I“What is your story about how Free Inquiry sidered blasphemous or subversive, includ- shadow I still walked. Unfortunately,­ by then touched your life . . . or that of someone you ing any books about religion not published I had endured a disastrous marriage, sep- know very well?” The editors are pleased to by the Watchtower­ Bible and Tract Society. aration from my biological family, and the announce the winning entries. My parents coerced me into regurgi- rising resentment of my teenage daughter. Becca Challman of Georgetown, Dela­ tating their beliefs to classmates, teachers, At thirty-five, I stumbled out of the wreckage ware, won the grand prize. She will be invited and other uninterested parties by using the wrought by religion and its residual trauma to designate one public library branch (or deeply indoctrinated fear of the devil and his to begin a new life. library at a public institution of higher educa- demons to control my thoughts and actions. That was almost ten years ago, and Free tion) to receive a complete run of Free Inquiry, Many nights, I dreamt horrific nightmares­ Inquiry illuminated the unfamiliar path. When from Volume 1, Number 1 to the present— of demon encounters in which I could not my second and forever husband and I were totaling 130 issues—plus a library subscrip- scream God’s name fast enough to save newlyweds visiting our local bookstore, he tion for the next five years (a $75 value). myself. That sense of powerlessness haunted bought me a copy of the magazine specifi- Second prize went to Steve Aldrich of me until I was thirteen and got baptized, cally for an article written by Richard Dawkins Bozeman, Montana. Third prize went to at which point my parents assured me that entitled “Religion’s Real Child Abuse.” When Kenneth Richardson of Erie, Colorado. The I was now safe from Satan’s clutches. I was I read that article, and the rest of the maga- editors congratulate all three contest win- not, however, safe from the clutches of zine and every one I could grab since, I felt ners, whose entries are reproduced here, and the men in the congregation. Jehovah’s more than validated; I felt as if I’d found a we thank all of the readers who participated Witnesses­ are a patriarchal bunch; women new home filled with a reasonable and sane in this contest. and children are to be seen and not heard, family, a family who espoused treating all —The Editors nor believed. people, including children, with dignity and My parents forbade me to go to col- compassion, not under duress from the ran- Free Inquiry Set Me lege, even though my teachers and guidance dom commandments of an unseen spirit in Free counselors assured me that with my grades the sky but out of respect for, as Christopher I could anticipate a promising future in the Hitchens would say, the solidarity of man. I Becca Challman world of academia. Instead, I dropped out of understood that children should be afforded school to work as a waitress and help support the same rights as adults. Forcing them to Reason and free inquiry are the only my family. I became living proof of the cycle adopt beliefs they aren’t even capable of effectual agents against error. of ignorance and poverty often spawned by understanding, much less judging as reason- —Thomas Jefferson fundamentalism, just one of many women able or unreasonable, is like cramming plants grew up a Jehovah’s Witness. My par- who bear the brunt of sacrifices made in the into pots that are too small, restricting their Ients forced me to attend meetings at the name of religion. growth and rotting them from the roots up. Kingdom Hall five times a week, which meant I rebelled eventually but not success- Today, thanks in large part to Free Inquiry, sitting still for hours or getting spanked in fully. Forced from birth to submit blindly to my husband and I are rearing our daughter the restroom. Most Saturdays, they forced male authority and scriptural law, I did not in the values of secular humanism. While her me to go door-to-door to push literature on know how to think for myself. Neverthe­ parents are atheists, she is learning to make often hostile householders. As a Witness, I less, once I was disfellowshipped and thus up her own mind. Surrounded by books and could not stand during the flag salute. I could free to do as I pleased, I read widely and free to question, she is developing the critical not celebrate holidays, even secular ones, or voraciously. Finally, when I had developed thinking skills she needs to examine evidence birthdays. I could not associate with anyone sufficient critical thinking skills, I examined and test theories. Right now, she thinks God who was not a member of the organization. what I’d been taught as a child; for the first may exist, and if so she is definitely a woman. I could not use force to defend myself from time I understood that my childhood had Of course, at five years old her vivid imagina-

secularhumanism.org February / March 2010 Free Inquiry 53 tion often wins out over her developing sense never known and never would. I’m certain married a man she barely knew of reason. That is as it should be. that Lyle and I would have been fast friends embraced her mother’s unique ways had we had an opportunity to learn of our the strength of her faith grew common interests. I’d have dusted off my bag I didn’t fit in The Friend I Never of tricks and delighted Lyle with a few demon- My father, an alcoholic skeptic strations of mind reading, and we would have fought in Korea at 19 Knew been off and running. I can only imagine the A physicist at odds with himself Steve Aldrich eagerness we’d have shared discussing Uri kept losing his way Geller and my memories of the consummate hen I started working in Bozeman, skeptic Jerry Andrus. Instantly, we would have I embraced the occult WMontana, I probably met Lyle, although­ begun a lifelong conversation about science, My mother’s father a freemason born neither of us had time or reason to really get philosophy, and life, often talking deep into in 1865 to know each other. The engineering wing the night while observing galaxies through a mother’s mother a self-proclaimed prophet was occupied by two groups, and the “8800” telescope under the dark Montana skies. of a pantheon of gods group had neither time nor compelling rea- To this day, I believe I might have saved father’s father an abusive fire and sons to get to know those “8700” guys across Lyle’s life if we had established that friend­ brimstone Southern Baptist father’s mother a more earthly, the hall. When we were called together on a ship. Certainly he would have greatly enriched­ skeptical theist dismal December­ day and told of Lyle’s death, mine. I really had no idea who he was. As a posthumous gift, Lyle introduced I studied everything Andy Williams might croon that it is me to Free Inquiry. I subscribed to the mag- a brother Catholic “the most wonderful time of the year,” but azine, and it has been an important part a brother Protestant Montana’s December days are short and of my life ever since. The unique content a sister Buddhist often bitterly cold. One cold dark night, is of course always stimulating. But more but with parts of my world unraveling, loneliness and the gnawing Mon­tana winter valuably, Free Inquiry connects me to a com- glimpses overcame Lyle’s will to live. I think I under- munity of like-minded people. One issue A working designer stand why he made the choice in December. announced a cruise for free thinkers. I decid- I, too, have experienced suicidal thoughts, ed to attend, and what an experience it was. FI on a quantum strange interconnected- ness pseudo theist friend’s coffee longing for the days to lengthen during the Laughing it up with Pat Beauchamp, singing gloomy Montana winter. table (OK I could have said “new age”) “Bali Hai” on the beach with Paul Kurtz, the He said look Shortly after Lyle’s death, boxes of books thrill of Richard Dawkins and his wife, Lalla It did not connect, I only saw his vanity appeared in the office. I was fascinated by the Ward, watching me perform magic at the We parted ways collection. Paradigm’s Lost, Consciousness dinner table, and making new friends from An agnostic in a Lutheran church’s brass Explained, The Faith Healers, and The Demon across the country. What a blast! When I choir Haunted World. An elementary book of tricks listen to Point of Inquiry each week, it is a for amateur magicians caught my conju- treat to hear an interview conducted by my The preacher had a flock ror’s eye. These were Lyle’s books, and each dear friend D.J. Grothe. (No kidding, I actually I watched, listened, played spoke to me like a volume from Alice’s library know the guy.) All these friends and mem- I could feel a kind of human “herd” Words can mean almost anything marked with a tag saying “Read me.” ories because I subscribed to a magazine! And there were boxes of magazines— Free Inquiry, and the people of the Center for Drifting further searching for hard facts Free Inquiry and the Skeptical Inquirer. I Inquiry, have made a tremendously positive grabbed some copies of each and had a difference in my life. I met and married an intelligent atheist look. I was shocked and thrilled at what I Let us continue to champion rational One day, an FI invitation in the mail I answered the call (I’m just messing discovered. Inside the cover of the Skeptical thought and free inquiry. Let us continue with ya) Inquirer I saw Jerry Andrus’s name and that to fight pseudoscience and harmful false But this time it was a comforting of Ray Hyman, who had given me a copy of beliefs. And please, help me honor the mem- the very first issue of The Zetetic many years revelation, really ory of Lyle, the friend I never knew. Let’s before when I met him on a pilgrimage to make building our community of free think- Yes Ken, the world is right here to see Oregon to visit Andrus, the great master ers, our worldwide network of friends, our The more I study, the more I test, the more magician. Within Free Inquiry, I found an arti- highest priority. I learn, cle by Richard Dawkins, a famous biologist I there is no invisible hand had heard about. Nice to know that others think so too Every article spoke to me. I learned about The Comfort I Found a slightly more disconnected human herd I the fraud of “repressed memories” and the can wander with lives that nonsense beliefs had destroyed. A Ken Richardson Thanks FI. Humanist Manifesto outlined a philosophy of life that matched my own, even if I couldn’t I was born into confusion express it so eloquently. My mother, a young woman, lost her father Thus, I realized I had lost a friend I had at 10

54 Free Inquiry February / March 2010 secularhumanism.org Reviews

Positivity Ain’t All It’s Pumped Up to Be Matt Marshall

arbara Ehrenreich dedicates her lat- est book, Bright-sided,“To complain- Bers everywhere,” entreating them to “Turn up the volume!” But the book that Bright-sided: How the Relentless Promotion of Positive Thinking follows this emphatic call to arms is far Has Undermined America, by Barbara Ehrenreich (New York: from a vitriol-laced rampage against sunny, Metropolitan Books, 2009, ISBN 978-0-8050-8749-9) 256 pp. Cloth happy people. Rather, it’s a careful, studied $23.00. dissection of the “positive thinking” move- ment that pervades and, as Ehrenreich has it, infects the American landscape, obligat- ing “all good citizens” to smile and project positivity through life’s bad turns, even though such posturing has not been shown ious course of the cultural infection called to mind my stint as a corporate panther, a to make us any happier and, in fact, has positive thinking. By investigating the theo- period in which, during especially stress- driven us individually and as a culture into ries and practices of such famous (or infa- ful and turbulent times, I would chide an many a yawning cavern wrenched open by mous) champions of positivity as Norman agitated co-worker to focus and find his wishful thinking. Vincent Peale (author of The Power of inner squirrel.) Yet beyond the comic—a Ehrenreich’s journey into the madding, Positive Thinking), Phineas Park­hurst Quim­ smiling crowd began in the year 2000 when stance intelligent workers, I’ve found, must by (founder of the nineteenth-century New she was diagnosed with breast cancer. In adopt in order to stomach the nonsense— Thought movement), and Mary Baker Eddy an increasingly vulnerable state, she found Ehrenreich invites us to see the relationship (foun­der of Christian Sci­ herself assaulted by positivity, showered by survivors’ tales of the life-changing growth ence), along with mod- opportunities afforded them through their ern-day progenitors bouts with cancer, and even by the widely (evangelist Joel Osteen “The ‘positive thinking’ movement . . . touted “science” that indicated her negativ- of Houston’s Lakewood­ infects the American landscape, obligating Church and leading pos- ity might have caused her sickness to begin ‘all good citizens’ to smile and project with. The onslaught from support groups, itive psychologist Martin Web message boards, and recovery litera- Seligman, to name but a positivity through life’s bad turns, ture more or less insisted that Ehrenreich few), Ehren­reich argues even though such posturing has not approach her illness in an upbeat manner, for a direct link between been shown to make us any happier.” embracing it as she might one of the ubiq- positive thinking and the uitous pink-ribboned, breast-cancer teddy old American Calvinism bears thrust her way. (“Certainly men diag- it originally set out to nosed with prostate cancer do not receive oppose. She uncovers gifts of Matchbox cars,” Ehrenreich snaps what she sees as the Calvinistic core of posi- between corporate and religious America, after wondering about the sexist, childlike tivity, which demands constant “self-monitor- with CEOs becoming spiritual leaders and products offered by what she terms the ing” and puts happiness to work in pursuit of megachurch preachers presiding like CEOs “breast cancer marketplace.”) Yet far from greater material gain—happiness itself can- over their musical motivation factories. being pumped up by all this cheerlead- not (or should not) be an end in itself, the pos- Before long, she has woven a convincing ing, Ehrenreich found herself burdened itive thinking movement tells us. As Osteen narrative about positivity’s ability—like that by this second disease of positivity, which preaches: “Start thinking as God thinks. Think of other faith-based movements—to slip gifted her only with an introduction to the big. . . . Think more than enough.” stealthily beyond the comic and be­come a American ideological force that “encourag- For any reader unfortunate enough societal menace, attracting un­questioning es us to deny reality, submit cheerfully to to have found him- or herself ensnared by adherents and spitting out dissenters as misfortune, and blame only ourselves for the corporate cubicle, Ehrenreich’s passage traitors. our fate.” into the viral positivity of corporate America Her message could not be more time­ Given this rude kick in her negative will feel sickeningly, if humorously, familiar. ly, released not only within the stretching pants, Ehrenreich set off to trace the nefar- (Her mention of “power animals” brought economic crisis but amidst our heated

secularhumanism.org February / March 2010 Free Inquiry 55 national debate over health-care reform same and are lit as the beacon for the pros- Attraction. The American dream has fed— and just months before the United Nations perity we all should wish to attain? How and was and continues to be fed by—our climate-change conference in Copen­ often is the moral drive toward some form of willingness to suspend reality in exchange for hagen. The heated arguments over each of universal health care stalled by concerns believing that we can have anything we want these issues too often belch the decaying over diminishing or eliminating in­surance if we just want it badly enough. This is, as the odor of positivity, specifically that acrid company profits? Why, in the face of more and reasoning goes, our American birthright. more dire scientific pre- What’s so frightening and necessary about dictions do our leaders Ehrenreich’s book is its ability to reveal the “Ehrenreich invites us to see the relation- feel we can take, baby depth of this positive infection in our every- steps toward restoring day lives, and the author’s contrarian insis- ship between corporate and religious the environment? At the tence on doing so! In the end, she calls for an America, with CEOs becoming spiritual heart of each of these increase in critical thinking, implores us to ask leaders and megachurch preachers presid- arguments is the insis- the hard questions and for the individual to tence (and willful igno- stand up and challenge groupthink. It’s hard ing like CEOs over their musical motivation rance) that everything will not to feel positive about all that. factories.” work out fine if we just believe it. “Ask the uni- verse for it,” was the job advice once stench emitted by our incessant desire, as if offered me by a seemingly intel- Matt Marshall is a freelance writer/critic and a reg- by right, for more. How often are we implored ligent acquaintance. “Name it ular contributor to AllAboutJazz.com, Jazz Inside to trust Wall Street and the Federal Reserve, and claim it,” Ehrenreich­ writes, Magazine, Cleveland Science magazine, and the though they continue to appear one and the quoting adherents to the Law of Cleveland Humanist blog. His fiction has appeared in many print and online journals.

A New Leader . . . for Religious Humanists Tom Flynn

onreligious Americans divide into multiple tribes that sometimes over- Nlap yet are undeniably distinct. By their spokespeople we may know them: atheists have seldom wanted for char- Good without God: What a Billion Nonreligious People Do ismatic authors. Madalyn Murray O’Hair Believe, by Greg M. Epstein (New York: HarperCollins, 2009, ISBN was brash and vulgar but unfailingly col- 978-0-06-167011-4) 250 pp. Cloth $25.99. orful; before her Joseph Lewis and Joseph McCabe wrote memorable polemic.­ In our time, atheism boasts a pantheon (pardon the expression) of more articulate and sophisticated advocates, most conspicu- ously the so-called four horsemen: Daw­ is still the “starter text” recommended by humanism by storm, establishing himself as kins, Dennett, Harris, and Hitchens. Secular the Amer­­ican Humanist Association and just the sort of driving figure this particular humanists are ably represented by the humanist-friendly Unitarian Universalist humanist tribe has long hungered for. numerous books of Paul Kurtz as well as congregations. Compared to other unbe- Good without God is friendly, accessi- engaging works by several other authors. liever “tribes,” religious humanists have ble, engaging, breezy when it needs to be, The surprisingly vibrant community of sec- gone the longest without a new author-ad- and written more like a rollicking business ular-humanist Jews had, until his accidental vocate able to energize their movement or how-to book than a typical humanist death in 2007, a magnetic champion in its while memorably articulating its goals. tome. In other words, it’s the sort of thing founder, Rabbi Sherwin Wine (to whom the Until now. that twenty-first-century people just grow- work under review is dedicated). Greg M. Epstein is the humanist chap- ing curious about religious humanism (or in By comparison, in 1997, religious lain of Harvard University and, let’s be frank, the well-established usage Epstein prefers, hu­man­ists embraced an updated eighth a young man on the make. He’s an empire “Humanism” with a capital H) might actu- edition of Corliss Lamont’s The Philosophy builder, a visionary, a charismatic ambas- ally read. I expect it to become religious of Humanism. First published in 1949, it sador. He’s on the cusp of taking religious humanism’s new standard text.

56 Free Inquiry February / March 2010 secularhumanism.org One needn’t be a religious humanist “billion nonreligious people” of his book’s can all agree with Paul Kurtz’s memorable to delight in the book’s opening chap- subtitle do not hold in common. Fair enough: formulation: “No deity will save us, we must ter—most of it, anyway. Epstein opens there are real and characteristic differences save ourselves.” Yes, we must—if we can. with a rapid-fire presentation of who the between­ religious humanism (or Humanism) Granted, we are all we’ve got, but there is no nonreligious are, why religious doubt is a and secular humanism as advocated here guarantee that our power will be sufficient; responsible stance, and why nonreligious at the Council. If you’re the sort of human- that is to say, the human project might fail. people have the same claim to goodness, ist who finds secular humanism vaguely The challenges we face might defeat us. A compassion, and uplifting values as every off-putting—and a cautious mysticism and/ strictly rational thinker can do no more than other human being. It’s simply the best short or the delights of congregational life appeal- admit this, strive mightily, and await the introduction to unbelief I’ve seen, despite ing—after reading Good without God you’ll verdict of history. To go beyond this, to form the occasional flash of hubris—Epstein jus- be better able to articulate why you prefer a certainty that humankind not only can but tifies that claim of “a billion nonreligious religious to secular humanism.­ Likewise­ if will prevail—that takes going beyond the people” by extrapolating across the global you’re a staunch secular humanist—or, in evidence. That demands faith. Hence, it is population every man, woman, and child many cases, an atheist—reading this book on my definition a necessarily religious point in America who has ever identified his or will wonderfully clarify just why, for you, reli- of view. her religious preference to some pollster gious humanism fails to satisfy. Other religious-humanist formulations as “none.” Those preliminaries completed, Before I go further, I should attempt to include the Teilhardian/Tiplerian optimism Epstein zeroes in more narrowly on his core define that amorphous phrase “religious that sees humankind inevitably developing religious-humanist audience. humanism.” Religious humanists­ are first of to the point that it steps into God’s sev- So powerful, so pitch-perfect is all of all humanists—they attach this that I found myself responding to primary moral and aesthetic Epstein’s book much as I had when I first interest to human concerns “Compared to other unbeliever ‘tribes,’ encountered Sam Harris’s The End of Faith as opposed to those of sup- religious humanists have gone the longest in 2004. The End of Faith was an unexpect- posed supernatural beings.­ ed runaway train of a book by a then-un- Nonetheless, in various ways without a new author-advocate able to ener- known author; it articulated a certain kind that don’t always travel gize their movement while memorably artic- of atheist position with a power no one together, religious humanists ulating had achieved before, despite flaws that approach their lifestance in from my own secular-humanist standpoint a manner that’s distinctively its goals. Until now.” seemed glaring (see my review “Glimpses religious. I have defined reli- of Nirvana,” FI, February/March 2005). Good gion as a “life stance that includes at min- en-league boots, as well as that species of without God is another new author’s run- imum a belief in the existence and funda- diehard Marxism that considers an egalitar- away train of a book, this time expounding mental importance of a realm transcending ian paradise sooner or later inevitable. Other religious humanism with unprecedented­ that of ordinary experience.”* While eschew- human-centered thinkers may believe in a power, albeit with attributes that unbe- ing orthodox religious beliefs, some reli- fairly literal kind of spirit, in a mysterious “life lievers from neighboring tribes may find gious humanists embrace a worldview that force” that irresistibly impels us toward new troubling. encourages or demands faith—that is, assent heights of order and complexity, or some Perhaps we should expect nothing less. less than fully compelled by the evidence in system of karma that impersonally imposes Nonreligious Americans don’t form a sin- hand. Let’s consider a sentence from a clas- multi-generational justice upon the universe. gle tribe, and each tribe has characteristic sic American Humanist Association mem- All these beliefs outrun the evidence and preferences. Secular and religious humanists bership recruitment mailing, circa 1990: hence can be meaningfully labeled religious. alike found things to dislike in Sam Harris “It [being a Humanist] means you believe But this does not exhaust the catalogue and other New Atheist authors. (Secular humans have the intelligence and imagi- of people who genuinely merit the label humanist writers voiced these misgivings nation to solve the problems facing today’s religious humanist. Another branch of this notwithstanding that Harris, Richard Daw­ world, if they will but apply those abilities.” tribe has no visible attachment to extra-evi- kins, and Christopher Hitchens are past or That’s an attractive, even inspiring belief,­ dential beliefs; these religious humanists are current Free Inquiry columnists.) With Good but it can’t be justified on purely rational simply enthusiasts for the sort of congrega- without God Epstein attains something sim- grounds. Secular and religious humanists tional community life that many traditional ilar for religious humanism. He offers what believers (not only Christians) experience in his publisher’s publicity terms a “challenging more traditional church, temple, or mosque *Yes, I am aware that attempting to define the response” to Harris, Dawkins, Hitchens, et word religion is the next best thing to skipping settings. (Keep in mind that the humanist al. Yet committed secular humanists, what- through a minefield. In a sidebar to “A Secular tribes consist largely of converts; most of us, ever their affinities or differences with New Humanist Definition: Setting The Record Straight” religious and secular alike, bear the stamp (FI, Fall 2002), reissued as the Council for Secular Atheists like Harris, may feel compelled to Humanism pamphlet Secular Humanism­ Defined, of childhoods and often young adulthoods challenge Epstein right back. I surveyed a daunting range of largely mutually spent in relatively orthodox faith communi- In offering such a muscular statement incompatible definitions offered by scholars who ties.) Religious humanists of this stripe cherish ought to know better before advancing (and of a religious-humanist position, Epstein explaining) the definition of the R-word I have a local assembly of like-minded believers and unavoidably­ spotlights the beliefs that the relied on since. its role in solemnizing such milestones as

secularhumanism.org February / March 2010 Free Inquiry 57 birth, death, and marriage, sometimes also myth is always a dirty word. That’s a key As a closing acknowledgment of the mediating wider aspects of life that more sec- difference between secular and religious genuine power of this book, I note that ular individuals might prefer to fulfill outside humanists. Likewise, many secular human- reading it has changed my own thinking. their local “life-stance” community. ists fail to see the value of congregational After reading Epstein’s vigorous advocacy Only when we keep both these vari- life. For them, the genuine, aching temp- for capital-H Humanists to immerse them- eties of religious humanism in mind (and tation “to fall back on the ritual . . . to fall selves into interfaith encounters (“interfaith that a given individual can embrace one back on something” is instead a challenge includes the nonreligious too,” p. 164), I variety without necessarily embracing the to muster the courage to resist that siren realized that my own participation in inter- other) can we fully appreciate the audacity song. Congregational life as a mediator faith panels over the past few years was of what Epstein attempts in Good with- of life’s milestones—to say nothing of a mistaken. Religious humanism may be a out God. He seeks to establish himself as preferred locus for finding people to date, faith, but secular humanism is not. Thanks the champion of those religious humanists insurance agents, accountants, or members to Epstein and his clarifying intensity, I have who embrace both the resort to faith and of one’s bowling league—ill squares with withdrawn from the interfaith programs I the delights of congregational life. their sense of individualism and autonomy. used to take part in. Here’s Epstein on faith: “Call Humanism­ They may not desire a like-minded paro- Whether you’re a religious or a secular a faith if you like—we should have no partic- chial community to affirm their decision to humanist, Good without God richly merits ular allergy to that word,” he declared­ early commit to a loved one, much less to decide reading. And I recommend it especially to on (p. 10). “Myth doesn’t al­ways need to be for them what it means when someone individuals who aren’t sure what sort of a dirty word for the nonreligious.” And here’s they have treasured is stolen by death. humanist they are. After reading Epstein, Epstein on congregational life: “People need I don’t raise these objections in order to your ambivalence may be resolved. community. . . . For most people, it takes a take anything away from people who find congregation. But it doesn’t necessarily take religious humanism compelling. For them, God” (p. 24). “What happens when you have Epstein has written an extended anthem, a broken heart? . . . Anytime your hopes and and I won’t be at all surprised if ten years expectations are dashed . . . you want to fall from now he stands in the same sort of rela- back on the ritual. You want to fall back on tion to the religious-humanist community something” (p. 175). Epstein weaves these as Adler does for Ethical Culturists, Wine for into a seamless whole in high style. secular-humanist Jews, or Kurtz for secular Yet many secular humanists will sharply humanists. The point is that religious and disagree. Essential to their secular human- secular humanists are different; for all the ism is that, in Dan Barker’s phrase, they’ve things our communities gen- lost faith in faith. Assent beyond the evi- uinely share, in other ways Tom Flynn is the editor of Free Inquiry and The dence is for them a core problem; it can they have been immiscible for New Encyclopedia­ of Unbelief (Prometheus Books, never be part of the solution. And yes, decades.

A Family Gathering to Avoid Stuart Jordan

he Family” of the title of this book is not an organization familiar to most “T Americans, and its almost invisible presence (outside of political power circles) The Family—The Secret Fundamentalism at the Heart of American makes assessing its actual influence difficult. Power, by Jeff Sharlet (New York: Harper Perennial Press, 2009, Author Jeff Sharlet believes The Family’s polit- ISBN 978-0-06-56005-8) 387 pp. Paper $15.95. ical influence is considerable, and exposing it is the purpose of his book. Sharlet details numerous personal encounters­ with The Family’s leaders as well as with many prominent citizens asso- ciated with it. Many are on the extreme The Family but notes that its political power neighbors and to blend in with the surround- right wing of American politics and religion. cannot be denied. ing community. Sharlet found that the name A particularly disturbing revelation is that, The author describes his own initiation of Jesus was often invoked as a rallying cry, notwithstanding The Family’s authoritarian into how The Family trains its future activists. but he was puzzled by what Jesus actual- tendencies, leading members of progressive Sharlet shared room and board with other ly meant to The Family. Noting that The American political culture, including Al Gore trainees and their mentors at Ivanwald, a Family’s leader defined the organizational and Hillary Clinton, have also been cultivated house in the Virginia suburbs of Washington, goal as “Jesus plus nothing,” Sharlet suggests by its leaders. The author does not imply that D.C. The initiates were asked to be good that Jesus served as a symbol around which Clinton and Gore agree with the principles of

58 Free Inquiry February / March 2010 secularhumanism.org passionate dedication to the organization’s reportedly including a certain married murderous fanatics and a new Crusade. goals could be built. Family members need governor who recently made headlines Coming full circle, how serious is the not be true believers in the religious sense. because he has an Argentinian girlfriend. challenge The Family poses to democracy By calling upon a higher power, this I like to imagine what might happen if I in America, and after that, to the world? The indoctrination technique brings the initiate were to knock on the door and plead for election of Barack Obama after eight years down before building him (or her) up to rule guidance, having just seen the face of Jesus of authoritarian mismanagement of the the world. The obligatory professed humil- in the full moon, an event that brought American federal government convinces me ity—whether genuine or only apparent in a current associate into the organization, that the sky is not falling and that democracy each individual—furthers the goal of becom- according to Sharlet. in America is still alive, with the voters still ing a leader over less-favored members of the The book is so loaded with accounts of able to throw the rascals out if they govern political and religious Right. Taking over first escapades of Family members in Washing­ ton­ badly. However, the enormous wealth and America and then the world in the name of and all over the globe that it’s hard to keep frequent mean-spiritedness of the political Jesus may resonate with older Americans who all the details straight. If Sharlet is right, The and religious Right gives pause for reflection. remember the 1930s: “Heute Deutschland!­ Family had a role in facilitating the murder of In addition, with a few notable exceptions Morgan die Welt!” Naturally, members of The nearly one million peo- Family might take exception to this character- ple in numerous coun- ization, but read on. tries, from the currently According to Sharlet, the current leader crisis-ridden Somalia to “Taking over first America and then the world of The Family is the charismatic Doug Coe, the now relatively pros- in the name of Jesus may resonate with older although his star may be fading. There may perous Indonesia,­ which be some kind of succession plan: Coe was dispatched hundreds of Americans who remember the 1930s: not the first leader of this organization, which thousands of Chinese ‘Heute Deutschland! Morgan die Welt!’” got its start during the Great Depression. under Suharto’s rule. Sharlet describes Coe as admiring Hitler for Near the book’s the latter’s undeniable organizational skills beginning, Sharlet gives and personal charisma, subject to regrets a brief history of American fundamentalism the American media seem to have lost their that the Fuhrer’s remarkable talents were and its relation to the notion of American gumption in the interest of “balanced report- compromised by his unfortunate actions exceptionalism that surfaced in President ing,” even when the evidence strongly sup- against the millions of people murdered in Ronald Reagan’s reference to America as ports one side of an issue. Nor is American his name. “the shining city on a hill”—in effect, the general education, as opposed to elite edu- Sharlet names some of the politically New Jerusalem. This has been used many cation, particularly distinguished today. All prominent figures who have been involved times before to justify the idea that America of that plays easily into the hands of those with The Family. A personal favorite of mine is chosen by God to rule the world, so let’s who wish to gain power by pandering to an is Oklahoma Senator James Inhofe of glob- get on with it. The ugliest presentation of ignorant electorate. al-warming-denial notoriety. According­ to this ultra-imperial notion is found in the I recall a scene while float fishing with Sharlet, the senator took a taxpayer-funded New Testament Book of Revelation, which my father in a different time and place. On trip through Africa to bring the message of inspired the Left Behind Rapture novels. occasion, we would pass a rural fisherman Jesus (plus nothing?) to the locals. Also men- History-minded Americans might remind relaxing with a pole on the bank and ask his tioned is Kansas Senator Sam Brownback, fans of this series that the idea of a chosen opinion on some person or issue of the day. whom Sharlet notes is reluctant to accept people or a master race is not unique to Often the reply was, “Not sure I trust ’em. I contributions in person, but his staff will glad- the United States. Most Western European watch ’em like a hawk.” ly take $2,000 offered in an envelope if one nations have succumbed to this notion at I highly recommend this book to all those wants face time. He is also the chief hon- least once, and Japan tried it not long ago in who care about the health of American de­ cho for the National Prayer Breakfast. Sharlet an attempt to bring the seven corners of the mocracy. That seems to be chugging along writes that there is a parallel assembly of world under one roof, guided by their glori- right now, but democracy can never be taken promising students, many from fundamen- ous emperor. Exceptionalism never seems to for granted. The Family is somewhat wordy talist colleges, who are then introduced to work very well. and not always optimally organized. However, power figures in Washington. Sharlet asserts that The Family is ded- its important message is generally well pre- (On a personal, somewhat humorous icated to advancing this notion for the sented. As for The Family? I would watch ’em note: when Center for Inquiry/Office of United States today. In this scenario, The like a hawk. Public Policy Director Toni Van Pelt and (elite) Family provides covert connections I return from our visits to Capitol Hill, we to power when not exercising it directly enjoy walking by The Family’s house at 133 and offers leadership to a citizen army. C Street S.E. It is a pleasant, unpretentious Onward Christian soldiers! What Stuart Jordan is an emeritus astrophysicist at the red-brick building flying an American flag. a notion for assuaging the anxi- National Aeronautical and Space Administration This ordinary structure apparently offers eties of those would-be peaceful and science advisor to the Center for Inquiry/Office a home away from home for weary pol- Muslims who would then have iticians of the right political persuasion, to choose between their own

secularhumanism.org February / March 2010 Free Inquiry 59 The Importance of What It’s Like Austin Dacey

here’s an old joke about two behav- iorist psychologists in bed. After sex, Tone turns to the other and asks, “Was it as good for me as it was for you?” What 36 Arguments for the Existence of God: A Work of Fiction, by makes the joke work, of course, is the Rebecca Newberger Goldstein (New York: Random House, 2010, commonsense understanding that—con- ISBN 978-0-307-3-37890-x) 400 pp. Cloth $27.95. tra behaviorism—there are some things about people that cannot be discovered just by studying them from the “outside.” No matter how carefully and comprehensively one observes the physical activity involved in lovemaking—even down to a description of neurotransmitter levels and electrical brain physical event. It is not reductionist be­ the mental and the physical and began activity in such exquisite detail that it would cause each mental event will have two her career as a fiction writer (in 1983) with have made Alfred Kinsey weep—one would very different kinds of irreducible essential The Mind-Body Problem. Her marvelous still miss the essence of the act; namely, what properties, the physical and the intentional. new novel, the witty, wise, captivating, and it is like. A description of the world solely in physical sumptuous 36 Arguments for the Existence Hence, we have what philosophers call terms would be incomplete. It would miss of God: A Work of Fiction, is about many the “hard problem” of consciousness, the the subjective. things—atheism, religion, mathematics, problem of explaining how it could possibly There is nothing outlandish about the academia, the life of the mind, and the be that any number of physico-chemical idea that the same entity might have dif- blessings and duties of genius. Throughout,­ events could add up to ecstasy—or any ferent properties from the subjective point it is about the subjective and the objective; other qualitative experience. After all, being of view than it does from an objective about what it is like and what it is, and what point of view. Suppose it is like to live and believe somewhere in one psychologist is enjoy- between. ing a cigarette in bed as The story unfolds over one momentous his partner abstains but week in the life of Cass Seltzer, a professor looks on fondly. His part- of the psychology of religion who is having “There is nothing outlandish about the idea ner has an experience of a hard time recognizing the life as his. Cass’s that the same entity might have different him smoking but does book, The Varieties of Religious Illusion, has not have his experience become a surprise international best seller. properties from the subjective point of of smoking. Nevertheless, Thanks to his careful attention to what the view than it does from an objective point of it would be a philosophical practice of religion is like from the inside, view.” error of the first order to he has been dubbed “the atheist with a conclude that the object of soul” by Time magazine. Despite his thesis experiences is distinct. The that actual belief in God is not central to correct de­scription is that religious experience, Cass added an appen- they each have a distinct dix—almost as an afterthought—which sets experience of the same up and demolishes the thirty-six arguments a dopamine molecule is not like anything at event—the psychologist’s smoking—but for God, some from classical theology and all, let alone like hearing sweet nothings. This from different points of view. some identified on his own. The appendix radical difference between the physical event This seemingly simple distinction alone had been enough to start a bidding war and the mental, intentional, or qualitative between­ the subjective and objective among New York City trade publishers, result- event has led many people—not the least points of view is implicated in many a ing in an author’s advance that floored this among them Plato and Rene De­scartes—to philosophical conundrum and is therefore modest academic from Frankfurter University conclude that the physical event and the necessary to their resolution. That, anyway, in Weedham, Massachusetts. Suddenly rich mental event could not be the same event. is a theme in contemporary philosophy and famous, Cass has also been graced by There is another line of thought, going that has been advanced most influentially a romance with Lucinda Mandelbaum, the back to the pre-Socratics in some form, and powerfully by Thomas Nagel. fiercely brilliant, ambitious, and gorgeous which has been called “the dual aspect Rebecca Newberger Goldstein knows “Goddess of Game Theory” who discovered theory.” A dual aspect model of the mind what the hard problem is like. The phi- The Mandelbaum­ Equilibrium. On top of it all, is physicalist, since every mental event will losopher and novelist wrote her doctoral he has just received a job offer from Harvard turn out to be the same event as some dissertation on the relationship between University. It is enough to make Cass feel like

60 Free Inquiry February / March 2010 secularhumanism.org he is wearing someone else’s coat. of antinomian chiasmus. And can you book’s present-tense narrative: While Lucinda is out of town to deliver a not help but compare it with the obser- vation of the poet who might have been When you view the fact that you hap- paper at a conference, a blast from the past giving voice to his Jewish ancestry when pen to be the particular person that arrives at Cass’s door in the form of an ex-girl- he proclaimed that the only paradise is you are from the vantage point of the friend named Roslyn Margolis, a vivacious, paradise lost?” View from Nowhere that fact shrivels free-spirited anthropologist whom Cass Cass was pretty sure that Professor into insignificance. Of course, we don’t Klapper was talking about Proust here; live our life from the perspective of the loved deeply while they were both graduate but was Marcel Proust Jewish? View from Nowhere. We live inside our students. Although Roz turned down his “But my concern here is not with lives, where it’s impossible not to feel hand at the time, explaining that she needed Proust per se, and it is only the strik- one’s self to matter. But, still, that View “a life of maximal options,” she now makes ing parallelism that has brought me to from Nowhere is always available to Proust, raised a Roman Catholic, though us, reminding us that there’s nothing clear that were it not for Cass’s current entan- born of a Jewess.” [p. 187] inherently special or uniquely deserving glement, she would be more than willing to about any of us, that it’s just an acci- pick up where they left off. And so on, until: “who would deny that dent that one happens to be who one happens to be. And the consequence of Using a clever device of thirty-six chap- Proust’s pronouncement is a temporal trans- these reflections is this: if we can’t live ters named for arguments such as The position of the Maimonidean position that coherently without believing ourselves Argument from the Improbable Self and the only Messiah is an uncome Messiah?” to matter, then we can’t live coherently The Argument from the Arrow of Time Certainly not Cass. without extending that same mattering to everyone else. [p. 322] (Goldstein the philosopher has also includ- Although Klapper is the initial reason ed the seriously atheological appendix Cass comes to study at Frankfurter, it is no 36 Arguments is bursting with Gold­ itself at the end of her novel—this alone is thanks to him that Cass has an intellectual stein’s talent for making a big idea—philo- worth the cover price), the book flips back awakening one night alone in the univer- sophical, scientific, mathematical—fit on a in Cass’s history to his student days. There sity library where he has gone in search of page of engaging fiction. At one level, the we meet Cass’s former dissertation adviser, Thomas Nagel’s The View from Nowhere. book is a delightful romp through what it Jonas Elijah Klapper, Extreme Distinguished His seminar mate Gideon Rosen sent him would be like to be a major player in the Professor of Faith, Literature, and Values. (As this book recommendation scrawled inside­ milieux of the “new atheists” and “third cul- part of a package to entice him away from his a spitball flung at the post at Columbia University, Frankfurter had end of a Klapper seminar. to offer this “taxonomic penthouse construct- (Cass later discovers that ed for his sole habitation”—just one of many the note was actually an wonderful phrases that Goldstein introduces invitation to meet up for by way of these characters.) Fleshed out as post-seminar drinks at the “No matter how sharp, the darts of “a Jewish walrus in a shabby tweed jacket,” local dive bar, which the Goldstein’s satire somehow come dipped Klapper is the kind of canon-touting, Harold graduate students have in affection for their targets, affording Bloom-like literary intellectual who in the renamed­­ The View from course of his ponderous, extemporaneous Nowhere.) the reader the lasting pleasure of discourses drops obscure Greek (peripeteia, Cass comes to appre- a smile wholly uncynical.” epicerastics, and, his personal calling, psy- ciate the basic idea of the chopoiesis, or soul-making) alongside neol- book, which is that ogisms like preposterition (a preposterous we humans have the proposition). When not reciting sprawling unique capacity to passages of Nietzsche or Matthew Arnold detach ourselves from from memory, Klapper’s preferred mode our own particular point of view, achiev- ture” intellectuals who orbit Edge.org and of inquiry is the bibliographic equivalent ing degrees of objectivity, all the way up TED talks. Of course, Rebecca Gold­stein has of the sport of bouldering, in which one to and including the view of how things been there in her own professional life and as are in themselves, from no particular sees how fast and how far up one can go point of view at all. This is what Nagel one half of a famous couple with the real-life by grasping from one monument of the calls the View from Nowhere, and he Harvard celebrity psychologist—of religion, humanities to the next, defying one’s audi- analyzes all sorts of philosophical prob- language, morality, you name it—Steven ence to follow lest they expose themselves lems by showing how they arise out of Pinker. Hues of Pinker can be seen in Seltzer, the clash of the subjective point of view as cognitive acrophobes (another Gold­ combined perhaps with elements of other with the View from Nowhere. [p.76] stein coinage). Here, Klapper links Moses new atheists, and no doubt the author her- Maimonides to Marcel Proust: Much later, Cass Seltzer, the celebri- self. Readers of Free Inquiry magazine, who “We must believe that he will come but ty psychologist of religion, will draw on know these circles better than most, might never believe that he is come. There is Nagel’s idea to vindicate secular moral- enjoy trying to tease apart real figures from no Messiah but an uncome Messiah. Is it ity in a debate on the existence of God fictional counterparts (e.g., Lenny Shore, the not extraordinary?” at Harvard University against the Nobel overeager Agnostic Chaplain of Harvard; Cass nodded. “At the heart of the cold Aristotelian­ laureate Felix Findley, an overflow-crowd- Sy Auerbach, the fedora-sporting literary rabbi’s exegesis, the blood-red blossom ed event that serves as the climax of the agent to the pop-science stars and founder

secularhumanism.org February / March 2010 Free Inquiry 61 of Pre­cipice.org). No matter how sharp, Reb Chaim (finding “Seltzer” too “efferves- [pp. 121-122] the darts of Goldstein’s satire somehow cent”). Klapper, himself the devoted son come dipped in affection for their targets, of a Jewish mother who brought him up Cass and Roz realize that with his gift, affording the reader the lasting pleasure of in New York’s Lower East Side, has been Azarya could make major contributions a smile wholly uncynical. struck with a fascination for Qabalistic mys- to mathematics if he were to leave New What might be somewhat more unset- ticism and Hasidism, and he insists on being Walden and begin a secular education. But how could he extricate himself from his tling for Free Inquiry fans is the possibility escorted to New Walden by Cass to meet that there is at least one indispensable spe- the Rebbe. (More than just a rabbi, and often destiny, his inherited duty to continue the cies of knowledge that cannot be imparted considered more than an ordinary human community? by any number of objective statements of being, a Rebbe is the leader of a Hasidic At this point, some of my atheist broth- philosophy or of science: the knowledge of movement.) ers and sisters will note how in depicting what it is like to be some other person. For By the time Klapper has decreed that the Valdeners’ world Goldstein’s language that, as Ian McEwan has observed, we have Cass will write his dissertation on the turns lyrical and may feel that her inside the novel. “I have come to believe, over the hermeneutics of potato kugel, the student look at orthodox religion is too charitable, has become disillusioned too forgiving. They will instead sympathize with the multiple-chinned with a question that Cass puts to a teenage master—but not before he Azarya ten years later, who is then being makes a remarkable discov- courted away from the shtetl by MIT: “Why ery in New Walden that will should the Valdeners continue with their “There is at least one indispensable prove to have a soul-mak- superstitions and their insularity and their species of knowledge that cannot ing and soul-shaking effect stubborn refusal to learn anything from out- side?” To Azarya’s anguished concerns about be imparted by any number of on him. The revelation is Azarya Stein­er, a mathe- his responsibility to his community, Cass objective statements of philosophy matical child prodigy and counters, “Don’t you have a responsibility or of science: the knowledge son of the Rebbe who is to human understanding?” Azarya is grap- pling with himself, struggling to integrate of what it is like to be some other person. destined to take over his father’s position as the two clashing points of view. Does he see his For that, as Ian McEwan has observed, spiritual head of the com- options from the View from Nowhere, sub we have the novel.” munity. With no formal specie aeternitatis, or does he see them from training, at the age of six the perspective of a contingent, particular, Azarya “sees” numbers idiosyncratic identity linked to “this people, everywhere and calls them my people, my Valdeners”? Which has more maloychim, angels. To the authority, the identities we choose or the astonishment of Cass and identities that choose us? years,” Goldstein has written elsewhere, Roz, in the midst of a charismatic commu- It is a great dilemma and a great debate, “that literary fiction is remarkably suited nal ritual, Azarya declares that he hears brilliantly laid out by Goldstein. I won’t give to grappling—as philosophy and science the prime angels singing. He proceeds to away the haunting resolution of this expertly grapple—with the difficulties of reconcil- explain their song, telling how there is no paced story line, which laces 36 Arguments ing objective truth with the inner points of last prime maloych, carrying the congrega- with a gripping intellectual suspense. I will view.”* In this case, Goldstein, like Seltzer, tion through a proof that there is no largest simply urge atheists and believers alike to has set her sights on the interiors of reli- prime number! experience this wonderful book. C.S. Lewis gious experience, and in particular Orthodox­ once wrote that you can’t study people, you The melody continued. The Valdeners can only get to know them. We can add that Judaism, a view informed both by her own were deep into their ecstasy. They loved upbringing in an all-girl Orthodox high their Rebbe’s son, the Dauphin of New you can’t get to know them all, so you read school and her explorations of Judaism and Walden, heir to the most royal of all lin- novels. I couldn’t read enough of Goldstein’s eages, necessary to the continuity that people. Jewish identities in previous writings. made their lives worth living, this small Upon learning of Cass’s family back- laughing boy who was bounding on ground in an obscure Hasidic sect called his dancing father’s back, with the Val­ the Valdeners, which still flourishes in an deners kissing their prayer shawls and reaching them out to touch him as they insular village in the Hudson River val- do when the Torah scroll is paraded ley called New Walden, Professor Klapper among them. The wonderful child was takes a liking to Cass and starts calling him to them a proof more conclusive than Euclid’s of all that they believed. They *Rebecca Newberger Goldstein, “Why I’ve couldn’t know who it was they Learned to Love the Novel,” New Scientist were loving. But Cass knew, and (August 25, 2007), p. 47, www.rebeccagoldstein. his face was as wet with tears Austin Dacey is a writer and human rights advo- com/articles/New_Scientist_essay_by_Rebecca_ as any in the room, his trance cate in New York City. He is the author of The Goldstein.pdf, accessed November 13, 2009. as deep and ecstatic as that of Secular Conscience: Why Belief Belongs in Public any Hasid leaping into dance.

62 Free Inquiry February / March 2010 secularhumanism.org Letters continued from p. 9

So Paul Kurtz prefers a “kinder and gen- mass suffering of our species and that of a instead of using reasoned arguments. tler” approach to dealing with ignorance number of our companions on this planet I can understand William Lindstrom’s and superstition than that which Richard through pandemics and/or global warm- frustration, which I often share; but I be­lieve Dawkins takes. Well, I’ve been in the trench- ing. From my own limited education, I get that polite, civilized discourse will do more es teaching evolution as part of my geology the feeling we are hurtling down a steep, to persuade believers than in-your-face courses for forty-five years, and I’ll take slippery, hazard-strewn slope on a vehicle atheism. Yes, of course Eric Hoffer was dis- Dawkins’s approach every time. Science for which we have neglected to provide turbed about all sorts of true believers, in is simply applied reason while religion is brakes or a steering device. From the view politics as well as religion, and I think that simply institutionalized superstition and of an ethologist, the activities of religious this concept sometimes applies to unbe- ignorance. zealots with regard to natural selection lievers (I have in mind the Stalinist atheists Why in the world should a reasonable with its implications for energy consump- of the past). person treat a superstitious and ignorant tion, universal health care, birth control, I will gladly compare my record of person with the approach Kurtz is advo- war, etc. must seem like sheer madness. achievements in criticizing religion with cating? It simply has no effect. The George As for the comments of science writer others. I founded Prometheus Books forty Carlins (God bless his soul), Bill Mahers, and Nicholas Wade, I think Wade confuses pro- years ago, and it is today the largest dissent- Richard Dawkinses of this world have the fessional with polite. There are times in the ing press in North America and possibly the right approach. Hit them over the head affairs of men when polite speech simply world, publishing books on free­thought, with their dumbness, make them squirm— doesn’t get the point across. I’m sure that atheism, the scientific case for evolution, expose their ignorance and cowardice for when a master of communication of the cali- a naturalistic basis for secular ethics, etc. It what it is! Dawkins is right on this issue— ber of Dawkins says “deluded to the point of has had a powerful influence. Prometheus Kurtz is wrong. perversity,” there is no adequate substitute Books titles have been translated into fifty Ron Gibson for that expression. languages worldwide; and it is a provoca- Irvine, California William Lindstrom tive beacon in often dark religious cultures. Daly City, California Similarly I have initiated the develop- ment of Qur’anic criticism (see the books Paul Kurtz implies that Eric Hoffer used the Paul Kurtz responds: by Ibn Warraq), virtually the first of its kind. term true believer to refer to religious fanat- Do you think that a brusque assault will ics. This is only partially true. Hoffer applied I agree that religion should be critical- advance the cause of thoughtful dissent for the term to individuals subject to joining ly examined like all other areas of human the educated public? mass movements, saying that they exhibit belief and conduct. However, I think that it I surely have no objection to humor, fanaticism and self-righteousness and are is a mistake to lump all religions together. such as that the late George Carlin and Bill motivated by self-hatred, self-doubt, and We need to distinguish between dogmatic Maher engage in. Richard Dawkins does insecurity, which in turn impel them to join fundamentalist religions as the enemies of exemplary work in advancing the public something they perceive to be larger and free inquiry and other expressions of religion understanding of evolution and this is of a finer than themselves. Moreover, they can that are often defended by thoughtful and different genre, which we appreciate. and do shift their allegiance from one move- intelligent people. It hardly advances the But I was talking about the Center for ment to another. Hoffer deemed these indi- cause of unbelief to ridicule one’s oppo- Inquiry/Transnational, which has emerged viduals to be extremely dangerous in that nents or to blaspheme to shock. John L. as the leading critic of religious claims, and they may commit terrible acts in support of Coppejans properly criticizes primitive forms the Committee for the Scientific Examina­ their cause. of religious belief, such as the claims that tion of Religion, which has engaged in I am particularly concerned that Kurtz the world was formed six thousand years dialogue with the top biblical scholars in appears to be characterizing Richard Dawkins ago, yet almost none of my colleagues at the world. To get a hearing, we need to as someone with the above attributes. I’m the State University of New York at Buffalo, de­monstrate that religious unbelievers can sure that was not his intent. Dawkins is clearly adjacent to the Center for Inquiry, would be thoughtful, reflective individuals who not a joiner or follower and is a uniquely hold such a ludicrous belief. To lump them provide responsible alternatives to religion gifted professional to whom we should listen together overlooks the nuances of religious and are always willing to participate in attentively. His are the remarks of a science belief. debate and dialogue—not confrontation professional who has reacted to interference Like Ron Gibson, I have been in the for its own sake. What would we say to in his sphere of expertise by people trying to trenches teaching thousands of students. devout believers who parody or lampoon interject superstition. I would hardly open their minds by casti- secular humanism or atheists without We live in a time when our fecun- gating all religious believers with the fringe responding to our arguments directly? We dity and technological excesses threat- groups of fundamentalists or by expressing would be offended. en to soon bring about the extinction or biases and lampooning all religionists, Serious religious thinkers would reject

secularhumanism.org February / March 2010 Free Inquiry 63 our views if we did not take others seriously will is without any basis of evidence-based context in which many of the conveniences and engage in serious debate. I have no objective analysis. While the question of free of our civilization de­pend. Thus we proceed objection to atheists using their arsenals will has occupied philosophers since antiq- from many observations or facts to their as they choose. However, the Council for uity, it no longer is certain that only humans generalization in terms of laws, both lev- Secular Humanism, which I founded, was have capacity for behavioral choice. els macroscopic, to a theory expressed in meant to present the case for naturalistic In short, Machan bloviates about issues terms of invisibles entities. humanism. The case for atheism is not cen- and profound questions regarding the If we now apply this scheme to biology, tral to its agenda, but the positive contribu- nature of human beings from a position we see that the concept of evolution is at tions of secular humanism as an alternative of deep ignorance and obvious bias. The the law level as it summarizes the results to religion are. Of the many books that fact is that ever-growing human numbers of a large number of observations or facts I have published, such as The Transcen­ and our concomitant demands on resources about organisms. The analogous theory is dental Temptation and Forbidden Fruit, are doing great damage to the structure of natural selection or other means by which virtually all are critical of theism and defend the biosphere, driving extinctions in mag- evolution is achieved. Unknown to Darwin secular humanism and naturalism. nitudes not seen on Earth since the demise nearly 150 years ago, explanations of macro- of the dinosaurs sixty-five million years ago. scopic evolution terms of microscopic genes Whether Steven Spielberg makes moralistic and molecular sequences of nucleic bases in Inexpert Opinion? message movies is irrelevant. DNA are known to us. Placing the concept of Richard Haas, PhD evolution at law level clarifies its status; it is In his sarcasm-laden op-ed piece “Para­ Professor Emeritus in Biology and Human neither a single fact nor a theory. doxes about Intruding on Nature” (FI, Dec­ Ecology Bruce Martin ember 2009/January 2010), Tibor Machan California State University, Fresno Palo Alto, California reveals a political position totally unin- Fresno, California formed as to the reality of an anthropogen- ic assault on ecosystems, species of organ- To millions of Catholics, the notion that any isms from snails to whales, and indeed Dawkins on Evolution of their priests are uneducated is incon- even climate systems of the entire globe, ceivable. So I find it ironic that Richard Michael Crichton’s views notwithstanding. In his article “The Fact of Evolution” (FI, Dawkins, in his article “The Fact of Evolu­ That he holds a chair in business ethics December 2009/January 2010), Richard tion,” includes “educated priests” among and is a well-published author or editor of Dawkins emphasizes that evolution should individuals who accept the theory of evolu- numerous pieces extolling the virtues of be considered a fact and not a theory. But tion. In fact, priests are considered by many libertarianism à la Ayn Rand hardly qualifies the definition stated by Dawkins from the Catholics to be more learned than medical him as a commentator on scientific issues. Oxford English Dictionary refers to fact as doctors because, they argue, physicians For Free Inquiry to so identify him can be “a particular truth.” Since the evidence for work to save only mortal bodies while read as deceptive. Clearly, he brings no evolution is extensive and not particular, priests work to save immortal souls. Yet, informed arguments in his references to by employing this terminology Dawkins how much education is required to learn global warming, species extinctions, Mali shortchanges the evidence for evolution. rudimentary Latin, to recite the Mass by (not Naleo) fowl, or parasites in the Great This fluid terminology has contributed to rote, and to transfer wafers and wine into Lakes. As an example, I suppose the para- the lack of acceptance of evolution. The the flesh and blood of Christ? site he refers to is the lamprey, a species of physical sciences present a familiar exam- David Quintero fish parasitic on other fish. Its very presence ple, which when applied to biology clarifies Temple City, California in the upper Great lakes and the devas- evolution’s status. tation it has had on lake trout fisheries In the physical sciences, there are many (costing many fishermen their livelihoods) observations or facts that have given rise Corporate Secular Citizens is a consequence of human engineering of to generalizations: two of these are the waterways giving lampreys access to lakes law of conservation of matter and the law Frank L. Pasquale (“The Quintessential Secu­ they never had before. of definite proportions (which states that lar Institution,” FI, December 2009/January Machan’s piece is so riddled with unin- when two or more elements combine to 2010) was correct in saying that corporations formed opinion that an item-by-item refu- form a compound, they do so in definite are secular, religion-free zones. However, he tation would take more space than the orig- proportions by weight). The statements of is not correct in asserting that they are the inal itself. To conflate species extinctions, facts and their convenient generalization to institutional embodiment of individualism. for example, with anesthesia or prosthetics laws are expressed in terms of macroscop- There is hardly an institution that demands is risible. Criticism of those who “control ically observable and weighable quanti- conformity more than large corporations. major cultural influences” as purveyors of ties. The overarching explanation for these They demand it in dress, language, political some fanciful idea that human nature is evil laws is achieved in atomic theory, which is viewpoint, and even in choice of spouse at while “nature” is benign is political fantasy. expressed in terms of invisible atoms and the upper levels. The suggestion that scientists concerned molecules. No one thinks that atomic theo- Pasquale goes on to assert that corpo- about the impact of seven billion humans on ry is “just a theory,” for it possesses extraor- rations represent “the aggregate power of natural systems seem not to “believe” in free dinary explanatory power and provides the individuals acting as creative and autono­

64 Free Inquiry February / March 2010 secularhumanism.org mous bargainers in the marketplace.” That Paul Sellnow ing self-described humanists) face in making may be true at the upper levels of corpo- Naperville, Illinois secular society broadly, as well as narrowly, rate management, but it is false to assert ethical (to borrow Peter Singer’s terms). that workers aggregate their individual Frank L. Pasquale responds: My aim was also to point up a notice- power. Corporations spend millions and able tendency for many secularists (includ- lots of energy to prevent the organization My intent was surely not to suggest, as Lee ing humanists) to overgeneralize from par- of workers via unions. Also, any manag- Simon asserts, that corporations are “the ticular cases or issues to entire classes of er that sides with workers to organize is end-all and be-all of God’s gift to mankind” phenomena (a tendency, I might add, that instantly replaced. (or beyond all ethical reproach or legal sanc- is often noticeable with respect to some- Pasquale then objects to the corpora- tion) but rather to point out that for-profit thing called religion). There are (based on tions being called greedy and materialistic. businesses, companies, and corporations census and Internal Revenue Service data) However, are not the recent Wall Street fias- represent the most pervasive and substan- some twenty-five million companies in the cos, the CEO bonuses, and the big bank bail- tially secular institutions in human history. United States alone, of which some seven outs classic contradictions to the idea that As such, the way they operate—for better million are chartered corporations or LLCs, corporations are not greedy? He then writes and for worse—may be an object lesson on six million or so with employee payrolls. that “corporations substantially operate in a the substantial challenges all of us (includ- There are many more worldwide. Their legal and ethical . . . manner.” First of all, they are continually being fined millions of dollars for violating the law, and there is no set of ethics on Earth that would excuse the rapa- cious lack of concern for the disadvantaged and the environment promulgated by large Announcing a New Contest corporations. Corporations should not be blamed for Series! ‘Why I Am Not a . . .’ the obscenely high levels of consumption that have destroyed our environment (rivers, oceans, and forests are not re­sources; they Throughout Free Inquiry’s thirtieth year, to enter. Submissions will be judged are what sustain our lives). Nor should they we’ll offer a new contest for readers in by the editors of Free Inquiry. The top be blamed for the obscene debt to China each issue. This issue’s contest is titled three entries will be published in a future occasioned by those high levels of consump- “Why I Am Not a . . .” issue. In addition, the top prizewinner tion. However,­ large corporations are not the In its early years, Free Inquiry ran end-all and be-all of God’s gift to mankind several features with titles like “Why I will receive a complete run of Free Inquiry, that he suggests. Am Not a Methodist” and “Why I Am from Volume 1, Number 1, to the pres- Lee Simon Not a Fundamentalist.” Inspired by the ent—totaling 130 issues—plus a library Solon, Virginia title of Bertrand Russell’s Why I Am Not subscription for the next three years (an a Christian, they were short autobi- $84 value). Frank L. Pasquale seems puzzled by secular ographical essays by readers who had Please send your submission of humanists who do not appreciate that cor- “de-converted” to secular humanism no more than 1,250 words by February porations share their secularism. What he from some other, usually more tradi- misses is that many humanists are at least tional, religious background, review- 15, 2010. E-mail submissions may be as concerned with their humanism as with ing their reasons for leaving their sent to freeinquiry@secularhumanism. their secularism. Corporations, on the other original faith and becoming secular org. The text of your submission can be hand, exist for the express purpose of mak- humanists. in the body of the e-mail, or you may ing money for their shareholders. Human­ If you came to secular humanism ists are concerned with human rights, the attach an .rtf, .doc, or .docx word-pro- from another tradition, this contest inherent worth and dignity of every individ- cessing file. Be sure to include the word invites you to tell your story. What ual, etc. Corporations are concerned with did you formerly believe? How was Contest in the subject line. Hardcopy minimizing costs (sending jobs to overseas it taught to you? What made you submissions may be sent to The Editors, sweatshops, for example) and maximizing change? Write and share your story— P.O. Box 664, Amherst, NY 14226-0664. revenue. Beyond the least common denomi- and you may win the equivalent of a nator of secularism, humanist and corporate Restrictions: no employees of the thirty-three-year subscription to Free philosophies have little in common. The arti- Center for Inquiry or titled volunteers Inquiry. We’ve never offered this prize cle’s focus on “secularists,” “secular liberals,” at Centers for Inquiry outside the to an individual before. “secular intellectuals,” etc. rather than on This contest is open to all inter- United States may enter. No employ- “humanists” makes it sounds as if we secular ested persons. You need not be a ees of American Press, Inc., may enter. humanists are defined more by what we current Free Inquiry subscriber in order Only one entry per person. are against than by what we are for. Kind of misses the point for many of us.

secularhumanism.org February / March 2010 Free Inquiry 65 modus operandi and outcomes are surely valuable principles to which I do my best to not all the same. They are not equally reg- aspire and adhere (whether or not the word WRITE TO imented or rapacious or destructive—or humanism is attached to them), including ethical or socially responsible. As Jared human rights, fairness and justice, reason, Diamond recently observed (in The New reasonableness, and ethics. We must each Send submissions to York Times of December 6, 2009) even all endeavor to guide and evaluate our own Norm R. Allen Jr., Letters Editor, FREE INQUIRY, “big businesses” are not “environmental- actions—and those of our institutions—by P.O. Box 664, Amherst, ly destructive, greedy, evil and driven by such principles to the best of our ability. NY 14226-0664. short-term profits” (as he admits he once We would also do well to be judicious (or Fax: (716) 636-1733. assumed until closer inspection led him to nuanced) in our generalizations and judg- E-mail: [email protected]. a more “nuanced” view). Again, my intent­ ments. In letters intended for was not to defend, glorify, or whitewash publication, please include name, corporations in general but rather to point address,­ city and state, zip code, and daytime phone number up a curious paradox and irony in many (for verification purposes only). secular individuals’ reflexively critical views Letters should be 300 words or fewer of these substantially secular institutions. and pertain to previous As to Paul Sellnow’s point, there are FREE INQUIRY articles.

Experience the Most Amazing History You Never Heard Of! In the 19th century, West-Central New York was a hotbed of social, political, and religious innovation. Fayetteville suffragist Matilda Joslyn Gage called religion the enemy of women. Writing from Elmira, Mark Twain raised irreverence to an American art form. At Ithaca, Andrew Dickson White co-founded Cornell University, the nation’s first secular institution of higher learning. In Hit the Trail Online at 1848 reformers and freethinkers of every stripe thronged www.freethought-trail.org ! Seneca Falls to demand new roles for women. Corning Almost eighty marked and unmarked historic sites, native Margaret Sanger led the 20th century birth con- from the study where Mark Twain wrote his best-loved trol movement. The birthplace museum of the famous novels to the print shop where freethinking journalist Obadiah Dogberry debunked the Book of Mormon orator, political speechmaker, and outspoken agnostic —before it was published! Robert G. Ingersoll is an anchor of West-Central New Pique your curiosity . . . or plan your trip! York’s “Freethought Trail”. And this is just the beginning! Site includes full navigational aids.

Freethought History from the Council for Secular Humanism Portions funded by a grant from the James Hervey Johnson

66 Free Inquiry February / March 2010 secularhumanism.org University of Frankfurt (Germany) Wole Soyinka, Nobel Laureate, playwright (Nigeria) Margherita Hack, astronomer, astrophysicist (Italy) Herbert Hauptman, Nobel Laureate; professor of Barbara Stanosz, professor of philosophy, Instytut biophysical science, State University of New York at Buffalo (USA) Wydawniczy “Ksiazka i Prasa” (Poland) INTERNATIONAL ACADEMY OF HUMANISM Alberto Hidalgo Tuñón, professor of philosophy, ACADÉMIE INTERNATIONALE D’HUMANISME Universidad de Oviedo (Spain) Jack Steinberger, Nobel Laureate in Physics (USA) Christopher Hitchens, author, lecturer (USA) The Academy is composed of nontheists who are: (1) Svetozar Stojanovic,´ director, Institute for Philosophy devoted to the principle of free inquiry in all fields Donald Johanson, Institute of Human Origins (discoverer of “Lucy”) (USA) of human endeavor; (2) committed to the scientific and Social Theory, University of Belgrade (Serbia) outlook and the use of reason and the scientific Sergeí Kapitza, chair, Moscow Institute of Physics method in acquiring knowledge about nature; and (3) and Technology; vice president, Academy of Thomas S. Szasz, professor of psychiatry, State Uni­ upholders of humanist ethical values and principles. Sciences (Russia) George Klein, cancer researcher, Karolinska HUMANIST LAUREATES versity of New York Medical School, Syracuse (USA) Institute, Stockholm (Sweden) Pieter Admiraal, medical doctor (Netherlands) György Konrád, novelist; sociologist; cofounder, Sir Keith Thomas, historian, president, Corpus Shulamit Aloni, former education minister (Israel) Hungarian Humanist Association (Hungary) Ruben Ardila, psychologist, National University of Sir Harold W. Kroto, Nobel Laureate in Chemistry (UK) Christi College, Oxford University (UK) Colombia (Colombia) Ioanna Kuçuradi, secretary general, Fédération­ Margaret Atwood, author (Canada) Internationale des Sociétés de Philosophie­ Rob Tielman, professor of sociology, Universiteit Kurt Baier, professor of philosophy, University of (Turkey) Pittsburgh (USA) Paul Kurtz, professor emeritus of philosophy, State voor Humanistiek, Utrecht; former copresident, Etienne-Emile Baulieu, Lasker Award for Clinical University of New York at Buffalo (USA) Medicine winner (France) Valerii A. Kuvakin, philosopher, founding director, International­ Humanist and Ethical Union Baruj Bonacerraf, Nobel Prize Laureate in Center for Inquiry/Moscow (Russia) Physiology or Medicine (USA) (Netherlands) Gerald A. Larue, professor emeritus of archeology Elena Bonner, author, human rights activist (Russia) and biblical studies, University of Southern Jacques Bouveresse, professor of philosophy, Lionel Tiger, professor of anthropology, Rutgers– California at Los Angeles (USA) Collège de France (France) Clarence J. Robinson professor of Paul D. Boyer, Nobel Laureate in Chemistry (USA) Thelma Lavine, the State University of New Jersey (USA) philosophy, George Mason University (USA) Mario Bunge, Frothingham Professor of Foundations and Philosophy of Science, McGill Richard Leakey, author, paleo-anthropologist Neil deGrasse Tyson, scientist, Hayden Planetarium University (Canada) (Kenya) Jean-Pierre Changeux, Collège de France, Institut Jean-Marie Lehn, Nobel Laureate in Chemistry (USA) Pasteur, Académie des Sciences (France) (France) Mario Vargas Llosa, author (Perú) Patricia Smith Churchland, professor of philosophy, Elizabeth Loftus, professor, University of California/ University of California at San Diego; adjunct Irvine (USA) Simone Veil, former Minister of Social Affairs, professor, Salk Institute for Biological Studies José Leite Lopes, director, Centro Brasileiro de Pesquisas Fisicas (Brazil) (USA/Canada) Health, and Urban Affairs (France) Richard Dawkins, author Adam Michnik, historian, political writer, cofounder of KOR (Workers’ Defense Committee) (Poland) José M.R. Delgado, professor and chair, Gore Vidal, author, social commentator (USA) Department of Neuropsychology, University of Jonathan Miller, OBE, theater and film director, physi- cian (UK) Madrid (Spain) Mourad Wahba, professor of philosophy, University Daniel C. Dennett, director of the Center for Taslima Nasrin, author, physician, social critic Cognitive Studies, Tufts University (USA) (Bangladesh) of Ain Shams, Cairo; president of the Afro-Asian Jean Dommanget, Belgian Royal Observatory Elaine Pagels, Harrington Spear Paine Professor of (Belgium) Religion, Princeton University (USA) Philosophical Association (Egypt) Ann Druyan, author, lecturer, producer (USA) Jean-Claude Pecker, professor emeritus of astro- Umberto Eco, novelist, semiotician, University of physics, Collège de France, Académie des James Watson, Nobel Laureate in Physiology or Bologna (Italy) Sciences (France) Luc Ferry, professor of philosophy, Sorbonne Steven Pinker, Harvard Col. Prof. and Johnstone Medicine (USA) University and University of Caen (France) Family Prof. in Department of Psychology, Antony Flew, professor emeritus of philosophy, Harvard University (USA) Steven Weinberg, Nobel Prize winner; professor of Reading University (UK) Dennis Razis, medical oncologist, “Hygeia” Diagnos­ physics, University of Texas at Austin (USA) Yves Galifret, professor emeritus of neurophysiol- tic & Therapeutic Center of Athens S.A. (Greece) ogy, Université Pierre and Marie Curie; general Marcel Roche, permanent delegate to UNESCO Harvey Weinstein, cofounder of Miramax (USA) secretary of l’Union Rationaliste (France) from Venezuela (Venezuela) Salman Rushdie, author, Massachusetts Institute Johan Galtung, professor of sociology, University George A. Wells, professor of German, Birkbeck of Oslo (Norway) of Technology (USA) Murray Gell-Mann, Nobel Laureate; professor of Fernando Savater, philosophy educator (Spain) College, University of London (UK) physics, California Institute of Technology (USA) Peter Singer, DeCamp Professor of Bioethics at the Rebecca Goldstein, philosopher and author (USA) University Center for Human Values, Princeton Edward O. Wilson, Pellegrino University Professor, Adolf Grünbaum, Andrew Mellon Professor of University (USA) Philosophy­ of Science, University of Pittsburgh Jens C. Skou, Nobel Laureate in Chemistry (Denmark) Museum of Comparative Zoology, Harvard (USA) J.J.C. Smart, professor emeritus of philosophy, Jürgen Habermas, professor of philosophy, Australian National University (Australia) University (USA)