Recently my friend Eve Keneinan had a Twitter Thread in which she talked about the problems with defining Atheism as “a lack of belief in God”:
“Lack of belief in God” is a bad definition of atheism, because it is conceptually bad. One way to demonstrate it is conceptually flawed is to note that inanimate objects like bricks or stones would be, on this definition, atheists.
There is a problem she doesn’t mention with this definition, which is that there are no useful sentences which you can construct. In order to have a useful sentence using a word, there has to be something you can predicate of all of the things described by the word. And (ignoring the problem of rocks and krill being caught up in the lack-of-belief definition), there is nothing you can predicate of people who believe God doesn’t exist, people who aren’t sure he exists, babies, the mentally retarded, and people who’ve never heard of the concept. They’re not all tall or short, stupid or intelligent, fat or thin, nor anything else. You can say that they exist, but that’s about it. This disqualifies it as a possible definition by what should be called the “uselessness test”. That said, let’s ignore it for now.
Eve mentioned a possible way of amending this definition to avoid catching up rocks and bricks and such-like as atheists:
It isn’t hard to REPAIR the lack of belief concept, by saying “it is lack of belief in God, in beings capable of forming beliefs.”
That doesn’t include rocks. But it doesn’t include babies either, so you’ll have to SACRIFICE “We are all born atheists” from your discourse.
However, this amended definition still leaves it a completely useless definition for a different reason than the one above (which still applies). Actually, before I even get to that, there’s a problem which needs addressing: it’s under-specified. Specifically, what sort of beliefs must the atheist be capable of forming?
There are different ways of defining “belief”, but since atheists are pretty much all materialists and thus don’t believe in a soul nor an intellect (in the traditional sense), they have to define “belief” as some sort of behavioral relation to the outside world. As such, it is clear that a rat which nibbles on a block of rat chow “believes” that the rat chow is food. So we still have the problem that under this amended definition, most atheists are bacteria and funguses, followed by higher-order life forms like krill and beetles. OK, so let’s grant the atheist the ability to use a theist’s definition of “belief” such that it’s the sort of thing which only human beings have, despite there being absolutely no way for a materialist to do this at all consistently.
We now get to the problem I mentioned about under-specificity. What sort of beliefs must these beings be capable of forming? To give an overly simplistic example to illustrate the point, it is utterly uninteresting that a man whose ability to form beliefs encompasses nothing more than the belief that cucumbers exist does not believe in God. This generalizes to the real point: if a man is for some reason limited in that he’s not capable of forming a belief in God, it is not an interesting property that he doesn’t believe in God. It is uninteresting for the same reason that we don’t count a man who can’t do even 1 pushup as as physically unfit if the reason he can’t do a pushup is because he has no arms. An armless man who can run a sub-6 minute mile is still quite physically fit. And further, his being fit but unable to do pushups tells us nothing about a couch potato with arms who cannot do pushups because he does nothing all day long. In the same way, if a man has a cognitive defect where he cannot form a belief in God he is unfortunate, but he has nothing whatever in common with someone who can form a belief in God but has formed the belief that God does not exist instead.
But really, either way, this definition cannot be applied to anyone given the limits of human knowledge. We have no way of finding out whether a man is capable of forming a belief in God except that he actually forms it. And even if we retreat from that we have no way of knowing that a man is capable of forming beliefs at all (without being him). We can tell us that he does, but I can easily program a computer to say that it forms beliefs, too. Heck, one could easily write on a rock, “I, this rock, can form beliefs”. If one rejects noetic knowledge as most online atheists do and demand evidence from the one making the claim, it is impossible to know whether anyone is an atheist since we can’t know what’s actually going on inside of his head. And this is different from taking his word about whether or not he in fact believes in God, since that presupposes he’s the sort of being which could have a word to give. The amended definition of “atheism” now requires us to find out whether he’s the sort of thing which can give his word before we know whether the definition applies to him.
Of course atheists tend to take the practical solution of demanding that theists merely assume the theistic worldview at all necessary places in order to make sense of what the atheist is saying, but to then reject it wherever it is not necessary for the atheist’s statements to be other than raving gibberish. At some point I think that everyone is tempted to say of online atheism what King Arthur said of Camelot, “No, on second thought, let’s not go there. It is a silly place.”
There’s a curious thing which happens to those who believe that the only real knowledge comes from science: they start to believe that nearly everything—except what they want to reject—is science. Ultimately this should not be shocking, since people who live with a philosophy will invariably change it—gradually—until it is livable.
The people who become Scientismists generally start out extremely impressed with the clear and convincing nature of the proofs offered in the physical sciences. It would be more accurate to say, with the few best proofs in the physical sciences which are offered to them in school—but the distinction isn’t of great import. In practice, most of the impressive results tend to be in the field of Chemistry. It doesn’t hurt that Chemistry is a bit akin to magic, with the astonishing substances it allows people to make, but what it’s really best at is interesting, counter-intuitive predictions. Physics, at least as presented in school, generally allows you to predict simple things like where a thrown object will land or how far a hockey puck will skid on the ice. These aren’t very practical, and the results tend to be intuitive. Chemistry, by contrast, involves the mixing of strange chemicals with the results ranging from anything to nearly nothing to things which glow to explosions to enormously strong plastics.
And Chemistry does this with astonishing accuracy. If you start with clean reagents and mix them in the appropriate steps, you actually do end up with close to the right amount of what you’re supposed to end up with. If you try to run a physics experiment, you’ll probably be nowhere close to correct simply because the experiments are so darn finicky. I still remember when my high school honors physics class broke into groups to run an experiment to calculate acceleration due to gravity at the earth’s surface. The results were scattered between 2.3m/s and 7.3m/s (the correct answer is 9.8m/s).
The problem for our budding Scientismist is that virtually nothing outside of chemistry and (some of) physics is nearly as susceptible to repeatable experiment on demand. Even biology tends to be far less accommodating (though molecular biology is much closer to chemistry in this regard than the rest of biology is). Once you get beyond biology, things get much worse for the Scientismist; by the time you’re at things like morality, economics, crime & punishment, public decency, parenting and so forth, there aren’t any repeatable controlled experiments which you can (ethically) perform. And even if you were willing to perform unethical controlled experiments, the system involved is so complex that the very act of controlling the experiment (say, by raising a child inside of a box) affects the experiment. So what is the Scientismist to do?
What he should do, of course, is realize that Scientism is folly and give it up. The second best thing to do is to realize that (according to his theory) human beings live in near-complete ignorance and so he has nothing to say on any subject other than the hard sciences. What he actually does is to then declare all sorts of obviously non-scientific things to be science, and then accepts them as knowledge. Which is to say, he makes Scientism livable. It’s neither rational nor honest, but it is inevitable. In this great clash of reality with his ideas, something has to give—and the least painful thing to give up is a rigorous criteria for what is and is not science.
I’ve written about lack of belief atheism before, and no doubt will again. (Enough that I can’t pick out a particular post to link to.) To give a one-sentence history: it was a failed attempt to get out of having to argue for atheism by then-atheist Antony Flew in a 1973 essay titled, “The Presumption of Atheism“. It really should be a hint as to what the purpose of this move was when the title is saying that he would really rather win by default than have to support his position.
Stupid as such a request is, laziness is certainly an understandable temptation. What I find curious is the depths to which ordinary atheists who seized on it have sunk. Most, if pushed, will claim that their position is a sub-rational one in which their head is as empty as a rock, and therefore absolutely no rational thoughts can be expected to come from them. Though in a sense as a point in their favor, they turn this tragedy in farce by then saying that it is Christians who are irrational. I’ll give one example. It’s been in my thoughts recently because I’m working on a script for a video about it.
Lack of Belief Atheists (who I will refer to from here on out as LoBsters) love to say that “atheism is just a lack of belief, that’s it, nothing else” but do not consider that the alternatives to God not existing entail more than just the proposition that God exists. For simplicity, I’m going to restrict this to Christianity (it only gets worse for the LoBster when you include other religions). The easiest of which are moral proposition. If Christianity is true, then:
Forgiveness is good
Mercy is good
Love (willing the good of someone for their own sake) is good
Knowledge is worthwhile for its own sake
The truth is worth dying for
Fornication is wrong
Adultery is wrong
Masturbation is wrong
Murder is wrong
The complete list would be much longer, but that’s plenty for now. If someone disagrees with any of these things, they are, by logical necessity, holding Christianity to be false. It’s a simple Modus Ponens.
P → Q
Please bear in mind that affirming Q tells you nothing about P. (Trying to draw positive conclusions about P from Q being true is called the fallacy of affirming the consequent.) Modus Ponens in one of the elementary logical syllogisms which everyone who studies formal logic for even a few days learns. So the only way that a LoBster can legitimately claim to lack a belief in whether Christianity is true is by holding that Christianity is entirely correct in all of the morality which it teaches. Well, that’s not quite true. All that they have to hold is that it might be true in all the morality it teaches. But that itself has implications for how one lives, because if an act might be fine and the upside is that it’s fun, or it might be terribly evil, the better bet is to avoid it. So by and large, such a LoBster would have to live almost as if Christianity is true since he holds that it might be.
They don’t do that, of course, but their only way out is to disclaim all rational thought on the subject, and basically on all subjects. (Except Mathematics, of course, but LoBsters seem to have studied almost no math.) It’s really quite sad. Pray for them.
I’ve lost interest in modern American movies. (Fair warning: I’m going to paint with a very broad brush for simplicity. Keep a grain of salt on hand.) If I’m being brief, I just say that Hollywood is made up of atheists and atheists have no interesting stories to tell. That’s not quite true, though; there’s one (mildly) interesting story atheists can tell, and it’s the only story they’ve been telling for decades now.
This is not to say that movies all have the same plots in the details; it’s a bit like how pop songs have different words but all use the same four cords:
The analogy breaks down because pop songs can be about anything, even about good subjects. But the basic story which all recent movies are about is the “hero” deciding that he won’t be a villain after all. Not, it should be pointed out, in the sense of overcoming temptation. That was done very well in this star trek scene:
Instead, the modern story is about choosing an identity. The difference is that in the modern story, being the villain is a live option in the sense of being a good option. When a man is tempted, he may do what’s wrong, but he knows that he’s the worse for it. In the modern story, when the man is tempted he doesn’t see the villain as any worse. He just chooses (for no rational reason) to not be the villain.
And when I say that it’s mildly interesting, most of its interest comes not from the story itself but from the story it can feel like: whether a man will resist temptation. Resisting temptation is a religious story, though. At least in the sense of it having religious premises. For there to be a real story about whether a man will resist temptation, there must be good and evil, and there must be free will. You don’t have any of those things in a materialist universe. (Some will call it a naturalist universe. Quibbling over terms that mean the same thing is a waste of time.)
But if one is telling stories within a religious framework—and especially within a Christian framework—far more types of stories become possible. With real virtues available, it becomes possible to tell stories about choosing between virtues. The meson (balance between competing virtues) of Aristotle can be an excellent basis for a story. There are also stories of redemption. It’s true that modern atheistic stories may have what is called the heel-face turn, but by and large that’s just a switching of sides. True redemption involves things like contrition (which is the hatred of the evil done, not anguish over one’s current place in society). They involve things like performing restitution. And they involve things like trying to help others to turn away from evil. People who have truly repented tend to be the most evangelical, not the most mopey. Basically, those who have been given much more than they deserve want to share it.
I do think that there’s another culprit behind the bland homogeneity of modern screenwriting: modern education is primarily organized around training people to be good factory workers in a socialist utopia (thank you, John Dewey). Screenwriters have almost never read any of the classic stories of western literature; they’re familiar primarily with TV and movies. And the result seems to be a kind of literary inbreeding. The family nose is getting ever more pronounced, even as the family lungs are getting ever weaker and more wheezy.
As I’ve described more than a few times, one of the big problems that modern atheists have is that they are hyper-reductionists. They will not admit that composite entities are real. If a human body is made of atoms, they will not admit that a human being is anything more than atoms. They will of course use the word “human being” in the same way that normal people do, but they will balk at any implication of the word which they don’t like. Consistency is not their strong point.
And indeed consistency is so little their strong point that they are never hyper-reductionists elsewhere. I once joked about proposing alinguism (that language doesn’t exist, only words do). It would be even more fun, I think, to troll atheists with the proposal that Science doesn’t exist. Scientists do, of course, but not science. One could go all the way, asking where it is, how much it weighs, etc. I think the most fun would be to ask for a peer-reviewed scientific paper which describes the repeatable experiment that shows that science exists.
There isn’t really a point in this, because (in my experience) atheists never recognize their reasoning applied to anything but what they apply it to. I am coming to believe that the reason for this is that their reasoning is not in fact an attempt to understand the world. If it were, they would be interested in trying to apply it to the world. Instead, it’s mostly an attempt to get out of applying their putative beliefs to the world. That’s because their beliefs are primarily cultural. Belief is part of what unites people, and most atheists’ beliefs are held in that way—as a form of tribal identification. You can see some people hold beliefs about the best football team in a similar sort of way. It’s not that they’ve really analyzed all of the football teams in the league(s?), but that loudly espousing one team as being the best has a unitive function amongst fans. You see a similar sort of thing in religious observance, where many people like the community more than they care about the actual religion. In a possibly ironic way, this applies as much to irreligion as to religion.
And in consequence, much of what the irreligious say is not an attempt to think, but an attempt to avoid thinking. Like with those who are religious for purely social reasons, it’s not an admirable thing for a human being to do.
Or here’s the script. Bear in mind that was written to be read aloud by me. It wasn’t written to be read by a general audience, though it should be generally readable.
Having looked at each of the Four Horsemen individually—Richard Dawkins, Christopher Hitchens, Sam Harris, and Daniel Dennett—I wanted to turn my attention to them as a group. There are a number of interesting questions to ask about this group, and since it is basically defunct, but we’re still close to it historically, the answers don’t seem that hard to come by.
The first question I had was: how did these four men come to be called The Four Horsemen. I’ve heard it said that many second-string atheists aspired to be numbered among the Four Horsemen—P. Z. Myers, Lawrence Krauss, Jerry Coyne, Richard Carrier, and others—which suggests the question: what was the original selection criteria? Dawkins and Hitchens are obvious enough, and Sam Harris isn’t too hard to see, but Daniel Dennett is something of a mystery. He doesn’t really seem to be the same league as the rest—whether you’re talking about charisma or popularity. So I did a little digging, and the answer surprised me, though it shouldn’t have.
In 2006, after the success of The God Delusion, Richard Dawkins founded The Richard Dawkins Foundation for Reason and Science. Interestingly, The God Delusion was published on the second day of October in that year, so he didn’t wait long to consider it enough of a success. In late September of 2007, the Richard Dawkins Foundation for Reason and Science—I love how pretentious that name is—convened a meeting of Dawkins, Hitchens, Harris, and Dennet which was recorded and released on a DVD titled, “Discussions with Richard Dawkins, Episode 1: The Four Horsemen”. So, in effect, they gave that title to themselves, which I find very fitting.
Though, in strict accuracy, it is possible that it was the producer of the DVD who came up with the title. His name is Josh Timonen. He was, incidentally, also the director, editor, and cinematographer of the DVD. According to IMDB his other credits are performer/writer for the soundtracks of Hallowed Ground and Safe Harbor, and he did visual effects—specifically the main title designs—for Carjacked, Never Cry Werewolf, and Hallowed Ground. Also interesting is that there is no episode 2 of “Discussions with Richard Dawkins,” though apparently Timonen did film a public discussion with Dawkins and Lawrence Krauss in 2009. I’m guessing that it’s not on Timonen’s IMDB credits because the DVD does not appear to have been published; the recording is available in twelve parts on the Richard Dawkins Foundation for Reason and Science website, which still says that it will soon be released on DVD along with other discussions with Richard Dawkins. Also, the video continually loads without ever playing. Well, once again we see that only God accomplishes all things according to the intentions of his will; the rest of us only grope around in the dark largely doing what we don’t mean to do and not doing what we do mean to do.
So, our two possibilities for the origin of the name is that the group gave it to themselves or that a marketer employed by Richard Dawkins came up with the name to sell DVDs. Both possibilities are extremely fitting for a group of New Atheists; atheists rarely do anything glorious because, after all, what is glory? Money, everyone over the age of fifteen knows, is far more directly measurable. And indeed, the new atheists stand for nothing if they don’t stand for only believing in the directly measurable.
Also somewhat ironically, according to Wikipedia, which cites a 2012 video presented by the Australian Atheist Alliance—sorry, the Atheist Foundation of Australia—with Richard Dawkins, Daniel Dennet, Sam Harris, and Ayan Hirsi Ali, Ali was invited to the 2007 conversation with Dawkins but had to cancel at the last moment. Had she been able to make it, it’s likely we’d never have had the four horsemen at all, both because “horsepersons” doesn’t scan well and because “the five horsepersons” wouldn’t really be a recognizable reference. They’d have had to have been called, “half the plagues” or something like that.
This doesn’t fully explain the four horsemen, though. Why were these particular people invited rather than others? I don’t mean in the proximal sense of exactly what were the precise criteria used in the decision, but rather why were the conditions such that the decision was made the way it was? Dawkins of course was obvious, since it was his foundation which convened the discussion, but the other three raise questions.
The most obvious answer seems to be book sales. The Four Horsemen conversation took place on the thirtieth day of September in the year of our Lord’s incarnation 2007; Christopher Hitchens’s book God is Not Great was published in May of 2007. Dennet’s book Breaking the Spell: Religion as a Natural Phenomenon was published in February of 2006. Sam Harris had two best sellers, The End of Faith: Religion, Terror, and the Future of Reason in 2004 and Letters to a Christian Nation in 2006. Ayan Hirsi Ali’s autobiography, Infidel, was also published in 2006. The other aspirants to horsemanship I mentioned before didn’t publish anything relevant until after the fateful conversation which crowned the four men it did.
But this only pushes the question back a little; there have been atheists writing books about atheism for over a hundred years. Why did these men become popular in the time period they did? A few pages of The God Delusion are sufficient to prove it wasn’t for the quality of their thinking or writing.
One interesting answer is giving by The Distributist in his video on why he isn’t a New Atheist any more:
[CLIP<8:23-8:43>: And you see here how the new atheist narrative really rescued the optimism and the idea of the end of history that was popular in the 90s from a lot of events that I think should have caused a much deeper cultural consideration of that optimism.]
He develops his point in some depth and I recommend watching his video in full; this clip doesn’t do it justice. But as much as he makes a very good case, I take a somewhat different view, though I think a compatible one.
As I mentioned, atheism has been on the rise in the west for a long time; in the early 1900s G.K. Chesterton talked about the absurd pretence that then-modern England was still Christian. Both Freudianism and Marxism are doctrinally atheistic, and both were popular for quite some time—Marxism is still popular—despite being thoroughly discredited over and over again. But there is a facet of Christianity which, outside of Marxist hellholes, tends to let atheists get along with Christians, which is that Christianity recognizes a distinction between the natural and the supernatural. Edward Feser goes into this in depth in an essay called, “Liberalism and Islam” where he explains them as opposite Christian heresies, where liberalism denies the supernatural and Islam denies the natural. It’s an interesting essay where he argues that this makes them essentially invisible to each other, especially Islam to liberalism, but that’s not my concern here. More to the point is that Islam does not have any sort of mode of co-existence with atheists in the sense that it doesn’t have any secular principles an atheist could agree with for their own reasons.
As the Distributist rightly points out, the secular west became significantly aware of Islam on September 11, 2001 and was more than a little bewildered by it. This could itself be the subject of an entire video, so suffice it for the moment to point out that people who had never thought about the supernatural had no idea of what to do with a religion that didn’t think much about the natural. And you need to know something about an idea to argue against it, which because of an accident of geography, UV intensity in sunlight, and the pigment animals use to protect themselves from UV radiation, secularists were in a bad position to do. And I think this is where the New Atheists got much of their popularity from. People who could not reject Islam specifically had to, instead, reject it generally.
At the same time, I think that the Distributist is right that dashed utopian hopes make people long for an alternative utopian promise, and the New Atheism did tend to have a sort of promise of scientific utopianism. For example, Ray Kurzweil’s book, The Singularity is Near, came out in 2006, in the thick of things. Yet at the same time the New Atheists were remarkably light on actual utopian promises; they tended to concentrate on the implied utopianism of identifying a major problem. It’s all too easy for people to confuse that with having a solution.
There are, I think, other, longer-term factors which also come into play. The New Atheism movement came on the scene as the Internet was revolutionizing culture and bringing people into closer contact with strangers than they ever had been before; the same is broadly true of college, which due to explosions in student debt had been mixing people far more than they had in previous decades. At the same time there’s a heavy marxist strain of thinking—if you can call it that—which is popular in universities. And yet proper Marxism can exist in few places besides universities, in the modern west, especially so soon after the fall of the soviet union. Communism’s legacy of death and misery was too well known in the 1990s and early 2000s for it to be respectable anywhere else. Freudianism was old and largely the butt of jokes—such as people blaming all their problems on how they were potty-trained. There was no vital atheist movement. And that vitality is very important, because we live in a world which is dying. Death lurks around every corner, and indeed every corner is itself withering and decaying. Even on a basic biological level we are heterotrophs. We don’t make our own food, even in the limited sense in which plants make their own food. And even they are only converting the energy of spent star-fuel into food for themselves. The whole world longs for a source of life which is not running out, but within the world we have to settle for the second-best of finding sources of life which are running out more slowly than we are in order to feed.
The conditions were ripe for Sam Harris and Daniel Dennet to write popular books, so that when Richard Dawkins and Christopher Hitchens added more books to the genre it became, for a time, something growing. And growth always attracts for where there is growth there is nourishment. It’s one reason why our society has grown so fascinated with youth; young people aren’t tired.
Of course the attractiveness of growth only lasts for a while; eventually growth only signifies the swarming of people looking for life to feed off of, rather than people who may have found some source of it themselves. To borrow a metaphor, vultures will circle lions with a fresh kill, and will even follow other vultures flying down to a carcass, but they have to find something once they get there or they will just leave again; vultures don’t tend to follow vultures who are leaving. This is why the saints are so important to the church; by being so profoundly counter-cultural they continually prove that there is a source of life they’ve found even though they’re surrounded by a crowd not nearly as sure of where it is.
Clearly that didn’t happen with the new atheists, and for the most part people have moved on. Christopher Hitchens died, and his tomb is still with us. Daniel Dennett is lecturing neuroscientists that they shouldn’t tell people they don’t have free will. Sam Harris has a podcast, which is a bit like having an AM radio show. And the Richard Dawkins Foundation for Reason and Science has become a subdivision of the Center for Inquiry.
I’m not sure how much longer any of the four horsemen will be remembered; no one remembers any of the atheists G.K. Chesterton publicly argued with a hundred years ago. Except, perhaps, George Bernard Shaw, who’s only remembered as a playwright. Bertrand Russell is only remembered (popularly) because of his wretched tea pot, and while Antony Flew was the world’s most famous atheist in the 1970s, in 2004 he became a deist and it doesn’t seem that anyone remembers who he was any more (he died in 2010). They don’t even know that he was the one who first proposed defining atheism as a psychological state to avoid having to come up with some reason to believe in it.
But whatever the fate of the New Atheists, I think that this appearance of vitality played a key part in the movement’s popularity, and the very fact of its fading only a few years later is key to seeing that. Things which are popular for being popular don’t last more than a few years; once everyone has jumped on the bandwagon they must do something, and if it turns out that they don’t like the music they’ll hop off again. And here’s where I partially disagree with the people who believe that Atheism+ killed the New Atheism.
For those who aren’t familiar, Atheism+ was the somewhat indirect result of what was called elevatorgate; at an atheist convention a man followed Rebecca Watson into an elevator and asked her if she wanted to come to his room for coffee and conversation. She publicly complained about this and it sparked a large conversation within the atheist community about what we might loosely call sexual morality and propriety. We might alternatively summarize it as some atheists realizing that without God to enforce good behavior, society must do it through repressive authority. This didn’t sit well with the atheists who thought that in becoming atheists they had finally thrown off the shackles of conventional morality, and long story short: the atheist community split into the feminists versus the anti-feminists. Atheism+ was created to be the feminist side, though it never went very far and last I checked the only activity consisted of a few people who got to know each other through the forums occasionally talking with each other about what courses they’re taking at school.
It is fairly incontrovertible that New Atheism was different before and after Atheism+, but I think it’s a mistake to think that Atheism+ had much of a causal effect. Just as in 2006 the time had been ripe for the New Atheist movement, by 2012 the time had become ripe for something else, because New Atheism was rotting. Actually, rotting is the wrong metaphor; it turned out that New Atheism was infertile. Once you were a New Atheist there was nothing to do but complain about God. But while supernatural movements can be eternally new since they draw their energy from eternity, natural movements must always grow old. Basically, one can only complain about God so much before getting bored. It is true that New Atheism did supply an enemy to continually fight, but one need only watch the recruiting video for the Richard Dawkins Foundation for Reason and Science titled, “if you are one of us, be one of us” to see how toothless this enemy is. People who don’t believe in ghosts can only be so frightened of the ghost of Jerry Falwell. At some point one has to accept that the scopes monkey trial happened in 1925; it is history, not prophecy.
Something with more substance needed to be found, and in particular something winnable—you have to be an idiot to believe religion can be eradicated in our lifetime—but equally importantly something not yet won. Refighting old fights is safe but unexciting. This, I think, is the best explanation for the bifurcation of New Atheism into feminism and anti-feminism. A civil war satisfies both criteria rather well. But as of the time of this video, which is mid 2017, it seems that the feminist/anti-feminist civil war is itself winding down. It’s too early to write a history of it; looks are often deceiving and wars often have lulls in them before surges in violence; even metaphorical wars with metaphorical violence. But it is interesting to speculate what will happen next.
Certainly the atomizing tendency of modern technology is likely to play some role. With several hundred TV channels and several hundred thousand youtube channels, the ability to find entertainment which suits one very precisely is having an effect on making more people popular, but fewer people very popular. On the other hand people do need community; they must have movements to join. But these two things do not seem necessarily contradictory; it is possible that we will see minor cults of personality largely replace more major movements. You can see precedent for this in the church hopping which evangelicals are famous for; it’s common for people to feel a lack where they are, go looking, find a new church they fall in love with—the feeling of infatuation and novelty usually being described as “feeling the holy spirit”—stay there for a while but then acclimate and return to feeling normal, at which point they have to go looking for a new church again. (It’s a far less harmful version of what some people do with husbands or wives.) I see no reason this couldn’t happen with minor cults of personality around youtube personalities, effectively depopulating larger movements.
There are of course still some elements of traditional morality which are yet to be overturned; polygamy and incest are not yet legal in the west and at some point atheists will notice that their arguments in favor of every other overthrow of traditional morality work here too. There are people who long for a race war since they have nothing else to fight about and this could have a certain appeal to some atheists; after all, evolution could be turning the races into different species. Sure, that’s got no scientific basis, but being on the wrong side of science rarely seems to bother atheists.
Oh well, as has been said, of all things the future is the most difficult to predict. Whatever does happen, though, it is very likely to be governed by the two big problems atheists can’t get rid of: it’s not good for man to be alone, and without God, they have no intrinsic reason to get together.
Until next time, may you hit everything you aim at.
I’m currently reading the book Snapping, which was recommended to me by Max Kolbe of the Escaping Atheism Project when I had put our a request for recommendations on books about cults. It’s interesting, so far, though I’ve yet to get to the really good part (I’ve only just gotten to chapter 5), but I encountered an interesting point I’d like to discuss in more detail than it appears here:
The first steps in that direction were taken by the poets and writers of the Beat Generation, who set off to mine the rich spiritual lodes of the East.
Those rich spiritual lodes weren’t really all that rich, as people eventually discovered. Protestantism is often pretty dry, though even it isn’t monolithic, but Catholicism has a rich mystical tradition which would not have been overly hard to tap into for the writers of the Beat Generation. And I submit that one of the major reasons why they didn’t is that they knew where Catholic mysticism ended up. It ended up in Catholicism.
The whole reason why Buddhism and Hinduism and various other eastern practices seemed to be so rich with potential is that no one in the west knew where those practices end up. But of course they end up in Buddhism or Hinduism; if the Indians are not all in constant bliss, which they obviously aren’t, there’s no particular reason to believe that borrowing their practices would lead to constant bliss.
This is a surprisingly common mistake—it didn’t work for him, maybe it will work for me! Usually, I think, the result of a salesman’s winning smile coupled with a hefty does of desperation.
This is just some preliminary thoughts about online cults—by which I mean purely online versions of cults like those of Jim Jones, Manson, or Moonie cults. (This is related to my post In What Ways is Atheism a Cult?) What actually defines a cult is a very thorny topic; in many cases the easiest way to define a dangerous cult (as opposed to a good religion) is simply by being wrong. Which isn’t very helpful; so I was sketching out a list of possible attributes common to most dangerous cults:
1. The meaning of life is found by being a cult member, exclusively
2. Thinking is discouraged
3. Dry runs with suicide pills
4. Traditional morals, especially sexual ones, are relaxed, not in service of a stricter law, but in service of the cult itself
4.a. Traditional morals are relaxed just for fun
5. Cult members have a powerful self-assurance vastly in excess of anything they can support
6. Heavy [drug use / sleep deprivation / fasting / etc] to reduce a member’s sense of reality
7. The leader is more than just a man (often divine in the sense of having special knowledge of divine things such that he’s more important than other men)
To some degree this list (which I emphasize is still just a sketch) is avoiding those aspects of cults which require physical proximity, such as:
A. Everything living together on a communal property / the leader’s property
B. The leader gets to have sex with most/all of the female cult members
C. Rigorous enforcement through physical abuse
D. Everyone gets a suicide pill
I’m actually having trouble thinking of many items to go on the second list, though that could just be exhaustion from little children waking me up in the middle of the night several nights running. But it does suggest that the most recognizable events related to cults may not be that integral.
And in fact there is a curious relationship possible to the virality of viruses (i.e. how destructive they are): it could be that the more of the proximity-requiring traits that a cult has, the shorter-lived it is since it tends to burn through members. Many of the proximity-requiring rates above are self-destructive rather than self-reinforcing.
Anyway, this is just some very preliminary thinking-out-loud on the subject, all of it subject to change without notice. 🙂
This post will require a little backstory. The “short short” version is that a friend of mine appeared in silhouette on a video of mine explaining why he wouldn’t be joining me in doing a response video to Deconverted Man’s video about me, and Deconverted Man &co thought I was faking my friend’s existence. (Skip down to “Analysis” after Deconverted Man’s video if you don’t want to see the specifics.) Here’s the video, if you’re curious:
A few of Deconverted Man’s followers (or people I believe to be his followers) showed up in the comments of that video, claiming that my friend (who wishes to remain anonymous) is really just me. This one from “Show-Me-Skeptic”:
I’m pretty sure the shadow man is the channel host. I find it inhumanly disgusting that the whole reason the “friend” chickened out is that Deconverted Man has a slight speech impediment. One that the “friend” says indicates special needs. Then the host goes on to completely straw man DM’s response, and flat out LIES about “12 valid proofs for god.” The host is too cowardly to face DM, and has to resort to gutter apologetics to cower out of a real debate.
(As a side-note, my friend mentioned several reasons that Deconverted Man reminds him of the special-needs people he used to work with and Deconverted Man’s speech impediment was not one of them.) “Username” said:
Missing The Mark You realize we can all tell your “friend” is you right? The way you take a breath and smack your lips is very distinct and noticible
Finally, “William McIntyre” said:
you went through a lot of trouble to hide in the dark so no one can see you and used a voice changer so that no one can know your voice and for what? No one cares if you lied about haveing a friend.
Actually that last one might have been posted after Deconverted Man’s video. Which said, in response to my friend’s portion of the video (in the person of a puppet):
This is deconverted man’s friend and I don’t wanna do this video either, because having both of us in the same room at the same time would be hard. We’re different people though, totally. Just trust me on this.
Btw, If you want to view Deconverted Man’s video, here it is:
And in the comments to this video “Hector Defendi” added:
Finally… His friend is Him . There is NO friend. He threw on a wig, and turned off the lights! (I have Photoshop) What a fucking LIAR!
There’s something deeply impressive about these “skeptics” leaping to such a strange conclusion in the face of evidence to the contrary. I re-watched the portion where my friend spoke and not only do we sound very different, we look very different in outline. He’s got long, flowing hair while my hair is quite short. Yes, this is funny that they’ve spun what one might call a “conspiracy of one” theory, but I think it’s actually quite psychologically interesting, because presumably this same sort of “thinking” gets applied to their rejection of faith.
As backstory, this friend of mine is an old college friend. We’ve known each other for over 15 years. He was a groomsman at my wedding. Unfortunately we live in different states and since I have small children while he has none, he tends to visit me approximately once a year, though that hasn’t worked out every year. And that’s what happened. Originally I only meant to push off the response to Deconverted Man’s video by a few months because it would have been a lot of fun to make fun of Deconverted Man’s recycled atheist tropes together. Then my friend saw Deconverted Man’s debate challenge and his really weird response video (filmed from the nose up) and said he thought Deconverted Man had a developmental disability like autism. I disagreed, saying (as I believed and still believe) that it’s just an odd shtick. But since I couldn’t prove my point, I actually went to Deconverted Man in the comments of either his video or mine—I forget—and asked him to confirm that he is not autistic. He refused to confirm or deny it, and said that we shouldn’t give him any special consideration. Finally my friend visited a few weeks ago, and I tried to talk him into doing the video but he opted out, giving the explanation above.
Deconverted Man was never told the specifics of how long I’ve known my friend, but he certainly knew about me trying to get him (Deconverted Man) to confirm that he is in fact neurotypical and that (I said) my friend pulled out because (in part) he (Deconverted Man) wouldn’t confirm that.
Given all this, Deconverted Man’s explanation for my friend’s explanation in my video is that I made up my friend to somehow justify why it took me so long to put out a video in which I said that Deconverted Man’s video missed the point of mine but had the minorly redeeming feature that he did understand how to use reason in a very minor case (buying clothes) and should work on building that up into being more generally reasonable. Oh, and that he completely misunderstands what special pleading is.
This paints a very curious picture of his view of human psychology as well as his approach to interpreting evidence. My story is out of the ordinary, but unusual things happen all the time and moreover people do often have friends and plans do often fall through. Furthermore, eventually making a response to a video after a year could more easily be explained by just saying, “OK, I’ve put this off long time, time to finally get it done so I can forget about it.”
If any sort of explanation was needed at all. My YouTube channel is hardly about current events; I did a video on the Richard Dawkins Foundation For Reason and Science’s recruiting video If You Are One of Us, Be One of Us when that video was more than a year old. Actually, it’s a fun video if you want to watch it:
Anyway, there was no sensible reason for me to pretend to have a friend, and furthermore you can hear his voice clearly and it sounds very different from mine. Yet these skeptics come up with the idea that I’m disguising my voice and wearing a wig in order to put on a rather strange and pointless pantomime. I don’t think it should be a shock that they reject the historical evidence for Christianity, but I do think that this gives some psychological insight into how they go about rejecting it.
I should not that Jordan Peterson has identified as Christian, but in the same interview he said that he’s agnostic as to whether the resurrection happened (i.e. he neither affirms nor denies it), so while my statement in this episode isn’t perfectly accurate, I think it’s essentially accurate from a traditional Christian perspective. At mass every Sunday we say the Nicene Creed. And I think that Jordan Peterson himself would think what I said was fair from the perspective from which I was speaking.
So I saw this recently on Twitter, and I’m in the mood to tear it apart:
The belief that some cosmic Jewish Zombie can make you live forever if you symbolically eat his flesh and telepathically tell him that you accept him as your master, so he can remove an evil force from your soul that is present in humanity because a rib-woman was convinced by a talking snake to eat from a magical tree.
This is an entirely incorrect description of orthodox Christianity except for—depending what is meant—the “Jewish” part. Let’s go through it step by step, at least as long as I have the patience for it:
Christianity is a religion, not merely a belief. It is a way of fundamentally orienting one’s life. Christianity has beliefs, for example we Catholics recite many of the core ones every Sunday by saying the Nicene Creed. This isn’t merely nit-picking, because it borders too much on believe-or-burn nonsense. Christianity is about living in accordance with the truth, not merely knowing it.
that some cosmic
This makes it sound like Jesus is some sort of energy being like a marvel comic book character such as Galactus or Eternity or The Living Tribunal. Those are all contingent beings. Nope, wrong.
As long as this means that he was a descendent of Abraham, etc. fine. If it is meant to deny that he was also a Christian, no.
A zombie is a dead body which has be animated by an evil spirit. Or if it’s a scientific zombie it’s a corpse which is walking around because the writers don’t know anything about science and have no idea how viruses/radiation/respiration/muscle activation/etc. work. This has nothing to do with a person who has come back to life.
can make you live forever
Eternal life refers to living to the full in eternity, not to never dying. This is opposed to being in hell—the “in” referring to being in a state, and the “hell” to the state of rejecting God/goodness/truth/beauty—in eternity. Not dying is, depending on what you mean by it (and how you understand the dormition of Mary), reserved for Mary and a few old testament figures. It has no relationship to the Christian faithful.
if you symbolically eat his flesh
The eucharist is not a symbol but in fact the real presence of Christ, and you really eat his flesh and drink his blood. They have the outward form of bread and wine. The Orthodox just say “it’s a mystery” while Catholics explain in somewhat more technical language that the substance of the bread and wine chance while the accidents (such as the atoms which composed the bread and wine) remain. Then we say it’s a mystery. But in both cases, we affirm that this is real and not a symbol, though its reality is not something you can detect with your eyes or tongue.
Prayer is not telepathy. That the one creating all things as they unfold knows everything that is happening has nothing to do with whatever sci-fi you’re thinking of with telepathy.
Nothing in Christianity depends on what you say to Jesus. This comes back to the first point; Christianity is about action. The content of faith is works; it is not everyone who says “Lord Lord” but the one who does the will of the father, etc. We accept the salvation which God freely gave to us out of his generosity by living in according with that salvation, and reject it by living as if it is not true. This is like any other gift; if someone gives you $20 for your birthday, you accept the gift by spending the money, and reject it by never spending the money.
you accept him as your master
Partially this is wrong because of the above; it’s not any pledge of allegiance that saves, but rather the living out of the acceptance of salvation. Further, this is not accepting a master in an earthly sense where one is property to another’s benefit, but rather living in according with the one who made us and therefore being ourselves to the maximum extent possible given the nature he gave us.
so he can remove
Salvation is positive, not negative. Sin is itself a privation, that is, a deprivation of part of our reality as a human being. Sin does not have a reality to itself; it is like a shadow. The act of salvation is the act of repairing us—of restoring to us that part of ourself which we have destroyed through sin.
an evil force
Sin—original or otherwise—is not an evil force. It is a diminishment of the person. It is a warping, a twisting, of that which is straight just like a broken arm is not something being added to the arm but something being removed from it. Original sin, specifically, is a hereditary problem in that one can’t give what one hasn’t got, and so a lack of perfection is passed on. This is often talked about in a positive way simply because our language works better that way; this is the same way we talk about the “shape” of a shadow despite the fact that it is the light around the shadow which has a shape, not the shadow itself.
from your soul
Again, salvation is the adding to you of that perfection which is missing, not a removal of something which was added.
that is present in humanity because a rib-woman
All women have ribs. I presume this is meant to refer to a literal reading of the book of Genesis as if it were a historical-biological textbook. It isn’t, stop doing that. It refers to God walking in the cool of the evening. God doesn’t have a body. It refers to God asking where Adam and Eve are. God knows everything. This is mythology, not a type of textbook that wouldn’t exist for thousands of years. It was describing important things, not irrelevant details. Our modern fixation on irrelevant details to the exclusion of wisdom produces nothing but misreadings when applied to anything written before several hundred years ago and many things written since. Limit your reading of books as if they are biology textbooks to actual biology textbooks.
was convinced by a talking snake
See above; the serpent is generally understood to represent spiritual powers that wish us harm, such as Satan.
to eat from a magical tree.
Magic has absolutely nothing to do with it. Again, reading the book of Genesis as if you are reading a modern biology textbook is just trying to misunderstand it. The tree in question is the tree of knowledge of good and evil. Now, what happens when you eat something? It becomes a part of you. To make good and evil a part of you means that you are doing evil. Talking about “eating from a magic tree” is on the level of reading a cartoon book made for kindergarteners. The story of the fall of man in Genesis talks about how human beings chose evil over perfection when tempted by powers which deceived them. It’s a richly complex story the exegesis of which takes many pages, but to talk about “a magical tree” is to utterly and completely misunderstand it, worse than to think that evolution is about “survival of the fittest” as if that means “everything gets bigger, smarter, faster, and stronger all the time”. It’s a complete misunderstanding on the level of a children’s cartoon book. If you can read this blog post, you can do better than that.
I used to assume that people believed in determinism (that human beings do not have free will) merely as a consequence to materialism, and that they weren’t really invested in it. More recently, however, I’ve come to suspect that it is determinism which they are primarily attracted to, and atheism is a way to achieve that determinism. (Not so explicitly, of course.)
One strong reason I suspect this is that we have direct, unequivocal experience of free will. If there wasn’t a strong attraction to determinism, this experience would render anything which contradicted free will simply unbelievable. (And for many people, it does just that.) So there must be some deeply compelling reason to want to disbelieve in free will. What can it be?
Before I answer that question, I want to note that there are several belief systems which denied free will, since there is a hint to the answer of this question in that fact. Hinduism is varied, but at least according to the hindu philosophers the monism of everything being God leaves no room for individual free will. Free will implies the existence of sin, but since everything is God nothing can be sin. (Ordinary hindus probably do believe in free will, I should note.) Buddhism does not believe in free will, which is just one of its many contradictions. (By Buddhism I mean the original Buddhism of Siddhartha Gautama which was a reaction against his failure to achieve happiness as a hindu yogi; I’m not talking about more modern, often syncretic Buddhisms.) And very interestingly, Martin Luther didn’t believe in free will either. In fact he wrote a whole book about how there’s no such thing as free will. (On the Bondage of the Will. It’s a terrible book.)
Now, what do all these things have in common, and what do they have in common with materialism? They are all reductionist systems. They all posit that reality is less than it seems, in some manner or other. But curiously only two of them are atheistic; the other two are theistic. This suggests that what people really object to is not God, but other people. And indeed, that makes sense in reductionist systems. People are messy. There are so many of them, and if they’re free they’re not explicable by a small number of easily understood rules.
To be content with understanding the universe but not being able to comprehend it (that is, to stand in right intellectual relationship to it but not to be able to fit it inside of one’s head) requires humility, and more than anything it requires trust. Trusting God, specifically (which seems to me to have been Martin Luther’s big hangup). So I suspect something like the following rule is the case:
Those who cannot trust God cannot deal with the existence of their fellow men, and will seek some philosophical means of getting rid of their fellow men as important.
In practice, the really thorny part of one’s fellow human beings is their free will. Thus to any such creature who finds trust in God to be impossible, determinism will have a huge appeal.
(As a post-script, I should note that reducing men to their base instincts is merely a less rigorous way of accomplishing the same denial of free will; wherever you find a man who reduces all men’s actions to greed or lust, you have found a man who doesn’t trust God.)
I just finished reading Peter Hitchens’ book, The Rage Against God. It’s an interesting book—and I do recommend it—but it’s very much not what I expected. For one thing, it’s a far more personal book than I expected. Which may well speak more to my expectations than to the book; the subtitle is “how atheism led me to faith.” But what I think I was more legitimately surprised about was how much the book was about culture.
The Rage Against God is divided into three parts:
A Personal Journey Through Atheism
Addressing the Three Failed Arguments of Atheism
The League of the Militant Godless
Chapters 1-5 are about England’s (I suppose technically I should say Brittain’s, but I’m not sure) declining society, and how much Christianity was woven into England’s culture so that as people became disillusioned with their culture they threw Christianity out as well. In many ways in these chapters the eponymous rage against God seems to be primarily a displaced rage against parents. In fact Mr. Hitchens mentions something I’ve seen noted by many other rebels born in the generation he was: they never expected to get away with it. And they seem to carry with them a deep sense of betrayal that the adults let them get away with their rebellion. In essence, they are angry at the authority figures in their young lives for being so small. This is very specific to England, but while America did not suffer the decline of its status as a once-great power, it did suffer from the realization of how awful racism is that had a very similar effect in undermining authority, and at approximately the same time. And I’m told that other european countries had their own losses in confidence because of the authority figures who led them into devastating wars.
None of this is something I can relate to; having grown up in the 1980s there was no longer anyone left to respect so it was not possible to lose my respect for them, and I think that this is true of others of my generation as well. It is an interesting window into the atheism of an older generation, though.
Interestingly the three arguments which Hitchens addresses in part 2 are largely cultural ones:
“Are conflicts fought in the name of religion conflicts about religion?”
“Is it possible to determine what is right and what is wrong without God?”
“Are atheist states not actually atheist?”
The second question need not be cultural, but his answer is largely cultural, in that he draws the answers from failed societies. Which is, of a course, a legitimate and persuasive answer, but it is a social answer rather than a personal one.
The third part is a more in-depth look at what the viciously atheist regime of the Soviet Union was like, and the degree to which modern atheists seem to be calling for exactly what was done there, though without being willing to admit that it’s what they’re calling for. This is a problem I’ve encountered with atheists myself. They’re generally quite unwilling to think through their ideas and more infuriatingly often pat themselves on the back for being unwilling to do so, though usually with some sort of positive spin. But Mr. Hitchens brings up, if obliquely, a very pressing problem in a democracy, or really anywhere with changing demographics: how people behave when a minority may have no predictive value whatsoever as to how they will behave if they are in the majority. And as any even casual student of history knows, every regime requires an executive branch—whatever it is named—and that executive branch will be staffed not by the general population but by people who desire power. The question, therefore, is not what the average person will do if given power, but what they will tolerate a co-believer with power doing.
God’s blessings on this the twenty seventh day of February in the year of our Lord’s incarnation 2017.
So, I’m clearly not very good at keeping up the daily blogging. I did get a video out over the weekend, though:
It’s some commentary on Bishop Barron’s video on prayer, which is much better:
Still, he didn’t say it, so it might be worth saying.
I also put up a few videos recently about a debate challenge which I got from Deconverted Man and why I don’t debate atheists. Both drew a fair number of comments from people who, shall we say, do not appear to be rocket surgeons. (I like mixing metaphors to spice things up.) The most noticeable sort are from people who can’t seem to get that I am not trying to debate anyone in those videos. The first is me making fun of a ridiculous debate challenge (which was absurdly specific about things which needed no specificity and absurdly under-specified in the things which did). Specifically, making fun of a debate challenge from a fellow who criticized a previous video of mine as being irrational. The other is an explanation of why I, personally, don’t debate atheists at this point in my life. Very explicitly so; I say that in the first minute. And yet I got comments from people critiquing it as if it were one side of a debate.
I also got a tweet from “Mr Oz Atheist” snarking,
Wouldn’t have thought it takes a video 32 minutes long to say ‘Because I have no valid arguments’
I’ve dealt with him before and he’s not exactly the sharpest light bulb in the picnic basket, if you know what I mean. But the really curious thing is that I then got a comment on my video:
Let me help you out and shorten your video. You don’t, because you can’t provide good evidence, just logical leaps and fallacies.
Now, I have no proof that he’s one of Mr. Oz Atheist’s followers, but the timing and the phrasing is suggestive. Which raises an interesting question, even if it didn’t happen in this particular case: why do people go to following links in order to leave comments on things they haven’t watched? Unless the comments are original thoughts derived from the title (and hence won’t be very original since most everyone sees the same possibilities in titles), they have to be just parroting whatever it was they read about the video. Why would a human being think that’s valuable? Is it that their Dear Leader’s thoughts are so wonderful they must be shared, and Dear Leader has too little time to leave comments on every video he comes across? Are they hoping that they’ll be noticed by Dear Leader and get praised? Is this purely a pack instinct to attack anything perceived as an enemy? There must be some explanation, but at present I’m at a loss to understand it.
Incidentally, what is this odd obsession atheists have with valid arguments? There are valid arguments for everything. They’re the easiest things in the world to construct. Just take modus ponens:
Where q is the conclusion you want and put anything at all for p. Here, with p being 2+2=5 and q being God exists:
If 2+2 = 5, then God exists.
2+2 = 5
Therefore, God exists.
It’s perfectly valid, as an argument. If the premises are true, the conclusion certainly follows from them. What it’s not is a sound argument. (A sound argument is a valid argument with true premises.) More colloquially, what it is not is a good argument.
Sometimes I’m tempted to thank these atheists for making atheism look so bad. But the thing is, all this idiocy doesn’t make me angry, it makes me sad. These poor creatures should be taken care of by people more able to think than they are; the strong should protect the weak. But these poor people have fallen into the clutches of atheists who are typically only a little bit smarter than they are and not really any better educated (as opposed to schooled) and they’re suffering from it. Pray for them with me, if you will.
God’s blessings to you on this the seventeenth of February in the year of our Lord’s incarnation 2017.
Last night I did a hangout with Max of the Escaping Atheism project on YouTube, if you’re interested you can watch it here:
We spoke about the style of talking with Atheists (primarily what I call kakangelical atheists—atheists who want to spread the bad news), and how there are different styles and a place for Escaping Atheism’s blunt, combative style.
To give a brief summary of why, especially on the internet there are a lot of kakangelical atheists whose approach is to be very confident and very aggressive to believers, asserting in very forceful tones that they’re delusional idiots for believing in a magic sky fairy with no evidence! Etc. And I think that there is value to some people equally forcefully responding, “no, you’re the delusional idiot for thinking God is like a magic sky fairy, for asserting that there is no evidence in plain contradiction of simple fact, and for not having bothered to learn anything before spouting off about it.”
It’s not that this will convince anyone that they’re wrong, but curiously it will sometimes convince people to go do some studying, not because they are inspired to better themselves, but because having done no studying they have no reply, and so may go do some studying just to procure some better rhetorical weapons. Along the way, they may end up learning something. That said, the real important part of this is that it neutralizes what amounts to bullying. Powerfully presented confidence is intimidating; to see it on both sides reduces its effect, giving space for reason to operate. This is especially important for the young; as I mentioned in the video that forceful approach shook me a lot when I was a teenager. Now that I’m getting close to forty I tend to just reply with equal confidence and move on, occasionally amused at the names I get called for doing what the other guy just did (that is, asserting that I was right and the other guy wrong). I don’t think I’ll ever understand thin-skinned people who lead with insults. Thick-skinned people who open with insults make sense to me, but how have the thin-skinned ones not learned to moderate their approach in pure self-defense?
Now, it might be brought up that one catches far more flies with a tablespoon of honey than with a gallon of vinegar. It’s a great saying, and in certain situations very true. I’m not sure of the literal fact behind the metaphor, though; I’ve seen a lot of dead flies in a bowl of apple cider vinegar which was accidentally left open. That being said, if you want to find people who responded with mild language in the face of blasphemy, I suggest you read something other than the bible. As the meme goes:
God’s blessings to you on this the thirteenth day of February in the year of our Lord’s incarnation 2017.
There’s an interesting phenomena going on right now in the “skeptic community” which is very approximately the branch of the online atheist community who dislikes identity politics. An extremely brief summary of it is that some prominent members of the skeptic community gave paid endorsements to a company promoting an app/social media site called Candid. (I’m not being coy, by the way, I haven’t followed enough to know who they all are. I suspect it’s public knowledge, but it’s not relevant here.) A less prominent member of the community (going by the name Harmful Opinions) then called Candid into question as being, far from a dedicated to free speech, seeming to use an AI in order to police speech more stringently than it has been before. The truth of the accusations I don’t know; I’ve seen some evidence presented by Harmful Opinions in a video, but without tracking down original sources that’s not really different from ignorance. It’s not really relevant to me since I’ve never heard of the social media platform makes it sound like I’d never try it, so it’s just not relevant to my life.
What is relevant is that a rift in the skeptic community where prominent skeptics are being taken down a peg certainly seems like good news to those of us who are on the receiving end of their followers blind faith in the sufficiency of atheism as a worldview. And to be explicit, I believe that one part (not the whole) of the confidence that many slow-witted atheists have that atheism has all of the answers to life’s questions which are necessary to live a good life is because they see more intelligent, charismatic people like the prominent skeptics being (apparently) content living the atheist life and take their confidence from that.
So I think that there is a hopeful pleasure to be seen in this which can be distinguished from simple schadenfreude (“shameful joy”) at bad things happening one one’s enemies. I say to “one’s enemies” but they’re not really my enemies; if they’re anyone’s enemies they are the enemies of those they are leading astray. They’re not really doing anything to me. (Also I run far too small a channel for them to even know I exist, so none of them have ever mentioned me or anything like that.)
This is also something which touches on the issue of “atheists can be just as moral as Christians” which comes up less these days than it did decades ago, I think, but it still comes up because it is true that a given atheist can be personally better than a given Christian. Which is to say that the best atheist is better than the worst Christian. But as it becoming ever clearer, that’s mostly a theoretical statement. The rate at which atheists are degenerating is startling to the point of being scary. Of course, they are degenerating in the sense of coming to believe that if God is dead all things are permitted, not that if God is dead, you can get away with everything. Which is to say that they are considering worse and worse things to be perfectly moral. So if you want to murder your child in the womb after a three day cocaine bender/orgy with married people, that’s your own business and doesn’t make you any less moral than anyone else.
What’s going to be really bad is the people who are raised this way, by the way. People who were raised with morals but then overthrew them still have most of the inhibitions of their youth, at least for a few decades and often for the rest of their life. People who were raised with the idea that they can do anything they want so long as everyone consents—whatever that means given that they also don’t believe free will exists—will act very differently. It’s not likely to be pretty. Be that as it may, there may be some effect of this for the intermediate people who still have some scruples against lying (does anyone consent to be lied to? But being hung up on telling the truth is a Christian hang-up; I suppose the usual atheist approach is to not think about it). Seeing that many of the prominent atheists they look up to as living a good atheist life are in fact willing to lie and sell out their followers for money may shake some people’s confidence that atheism is in fact a viable path to a good life. So I think that greeting this scandal in the skeptic community with glee is defensible on this ground.
Though I think it’s important for Christians to be careful here; this sort of thing can very easily turn into gossiping. But that does not mean that tarnishing the good name of a villain is wrong; to uphold the reputation of a liar is to be complicit with his lies. So while great care is warranted, I do think that there is a legitimate way of receiving this news with mixed pleasure. Of course, no sin can properly be the occasion of pleasure, so it cannot be a pure pleasure in hearing this, but that truth may finally be revealed to those who have been in darkness is worth celebrating.
(And if anyone wants to draw a false equivalence between this and misdeeds by priests or pastors, the key distinction is this: no one can actually convict the atheists of having done anything wrong on atheist principles. About the most you can convict them of doing is possibly acting sub-optimally from a species-benefit perspective. Or possibly being incompetent in their self-interest. When a priest does something immoral, he can be convicted by the Christian morality he himself acknowledges. In short, the key difference is that if the prominent skeptics acted badly, they cannot be charged with being hypocrites. Which is a far greater condemnation of them.)
If you can, say a prayer for all of the members of the skeptic community, prominent and anonymous alike. They sure as hell need it.