Darwin himself was destined for the Church as a young man, hoping that the
leisurely
life of a country parson would enable him to pursue his passion for beetles.
Richard-Dawkins-God-Delusion
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In Memoriam Douglas Adams (1952-2001)
'Isn't it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too? '
Contents Preface
Chapter 1
Chapter 2
A deeply religious non-believer 9 Deserved respect 11 Undeserved respect 20
The God Hypothesis 29 Polytheism 32 Monotheism 37 Secularism, the Founding Fathers
and the religion of America 38 The poverty of agnosticism 46 NOMA 54 The Great Prayer Experiment 61 The Neville Chamberlain school
of evolutionists 66 Little green men 69
Arguments for God's existence 75 Thomas Aquinas' 'proofs' 77 The ontological argument and other
a priori arguments 80 The argument from beauty 86 The argument from personal
Chapter 3
'experience' 87
Chapter 4
The argument from scripture 92 The argument from admired
religious scientists 97 Pascal's Wager 103 Bayesian arguments 105
Why there almost certainly is
no God 111
The Ultimate Boeing 747 113 Natural selection as a
consciousness-raiser 114 Irreducible complexity 119 The worship of gaps 125 The anthropic principle: planetary
version 134 The anthropic principle: cosmological
version 141 An interlude at Cambridge 151
The roots of religion 161 The Darwinian imperative 163 Direct advantages of religion 166 Group selection 169 Religion as a by-product of
something else 172 Psychologically primed for
religion 179
Chapter 5
Chapter 6
Tread softly, because you tread on
my memes 191 Cargo cults 202
The roots of morality: why are
we good? 209
Does our moral sense have a
Darwinian origin? 214
A case study in the roots of
morality 222
If there is no God, why be good? 226
The 'Good' Book and the changing moral Zeitgeist 235 The Old Testament 237 Is the New Testament any better? 250 Love thy neighbour 254 The moral Zeitgeist 262
What about Hitler and Stalin?
Weren't they atheists? 272
What's wrong with religion?
Why be so hostile? 279
Fundamentalism and the subversion
of science 282 The dark side of absolutism 286 Faith and homosexuality 289
Chapter 7
Chapter 8
Chapter 9
Faith and the sanctity of human
life 291 The Great Beethoven Fallacy 298
How 'moderation' in faith fosters fanaticism 301
Childhood, abuse and the escape from religion 309 Physical and mental abuse 315 In defence of children 325 An educational scandal 331 Consciousness-raising again 337
Religious education as a part of
literary culture 340
A much needed gap? 345 Binker 347 Consolation 352 Inspiration 360 The mother of all burkas 362
Chapter 10
Appendix: a partial list of friendly addresses, for individuals needing support in escaping
from religion 375 Books cited or recommended 380 Notes 388 Index 400
Preface
As a child, my wife hated her school and wished she could leave. Years later, when she was in her twenties, she disclosed this unhappy fact to her parents, and her mother was aghast: 'But darling, why didn't you come to us and tell us? ' Lalla's reply is my text for today: 'But I didn't know I could. '
I didn't know I could.
I suspect - well, I am sure - that there are lots of people out there who have been brought up in some religion or other, are unhappy in it, don't believe it, or are worried about the evils that are done in its name; people who feel vague yearnings to leave their parents' religion and wish they could, but just don't realize that leaving is an option. If you are one of them, this book is for you. It is intended to raise consciousness - raise consciousness to the fact that to be an atheist is a realistic aspiration, and a brave and splendid one. You can be an atheist who is happy, balanced, moral, and intellectually fulfilled. That is the first of my consciousness-raising messages. I also want to raise consciousness in three other ways, which I'll come on to.
In January 2006 I presented a two-part television documentary on British television (Channel Four) called Root of All Evil? From the start, I didn't like the title. Religion is not the root of all evil, for no one thing is the root of all anything. But I was delighted with the advertisement that Channel Four put in the national newspapers. It was a picture of the Manhattan skyline with the caption 'Imagine a world without religion. ' What was the connection? The twin towers of the World Trade Center were conspicuously present.
Imagine, with John Lennon, a world with no religion. Imagine no suicide bombers, no 9/11, no 7/7, no Crusades, no witch-hunts, no Gunpowder Plot, no Indian partition, no Israeli/Palestinian wars, no Serb/Croat/Muslim massacres, no persecution of Jews as 'Christ-killers', no Northern Ireland 'troubles', no 'honour killings', no shiny-suited bouffant-haired televangelists fleecing gullible people of their money ('God wants you to give till it hurts'). Imagine no Taliban to blow up ancient statues, no public
2 T 11 E G O D D E L U S I O N
beheadings of blasphemers, no flogging of female skin for the crime of showing an inch of it. Incidentally, my colleague Desmond Morris informs me that John Lennon's magnificent song is some- times performed in America with the phrase 'and no religion too' expurgated. One version even has the effrontery to change it to 'and one religion too'.
Perhaps you feel that agnosticism is a reasonable position, but that atheism is just as dogmatic as religious belief? If so, I hope Chapter 2 will change your mind, by persuading you that 'the God Hypothesis' is a scientific hypothesis about the universe, which should be analysed as sceptically as any other. Perhaps you have been taught that philosophers and theologians have put forward good reasons to believe in God. If you think that, you might enjoy Chapter 3 on 'Arguments for God's existence' - the arguments turn out to be spectacularly weak. Maybe you think it is obvious that God must exist, for how else could the world have come into being? How else could there be life, in all its rich diversity, with every species looking uncannily as though it had been 'designed'? If your thoughts run along those lines, I hope you will gain enlightenment from Chapter 4 on 'Why there almost certainly is no God'. Far from pointing to a designer, the illusion of design in the living world is explained with far greater economy and with devastating elegance by Darwinian natural selection. And, while natural selection itself is limited to explaining the living world, it raises our conscious- ness to the likelihood of comparable explanatory 'cranes' that may aid our understanding of the cosmos itself. The power of cranes such as natural selection is the second of my four consciousness-raisers.
Perhaps you think there must be a god or gods because anthro- pologists and historians report that believers dominate every human culture. If you find that convincing, please refer to Chapter 5, on 'The roots of religion', which explains why belief is so ubiquitous. Or do you think that religious belief is necessary in order for us to have justifiable morals? Don't we need God, in order to be good? Please read Chapters 6 and 7 to see why this is not so. Do you still have a soft spot for religion as a good thing for the world, even if you yourself have lost your faith? Chapter 8 will invite you to think about ways in which religion is not such a good thing for the world.
PREFACE 3
If you feel trapped in the religion of your upbringing, it would be worth asking yourself how this came about. The answer is usually some form of childhood indoctrination. If you are religious at all it is overwhelmingly probable that your religion is that of your parents. If you were born in Arkansas and you think Christianity is true and Islam false, knowing full well that you would think the opposite if you had been born in Afghanistan, you are the victim of childhood indoctrination. Mutatis mutandis if you were born in Afghanistan.
The whole matter of religion and childhood is the subject of Chapter 9, which also includes my third consciousness-raiser. Just as feminists wince when they hear 'he' rather than 'he or she', or 'man' rather than 'human', I want everybody to flinch whenever we hear a phrase such as 'Catholic child' or 'Muslim child'. Speak of a 'child of Catholic parents' if you like; but if you hear anybody speak of a 'Catholic child', stop them and politely point out that children are too young to know where they stand on such issues, just as they are too young to know where they stand on economics or politics. Precisely because my purpose is consciousness-raising, I shall not apologize for mentioning it here in the Preface as well as in Chapter 9. You can't say it too often. I'll say it again. That is not a Muslim child, but a child of Muslim parents. That child is too young to know whether it is a Muslim or not. There is no such thing as a Muslim child. There is no such thing as a Christian child.
Chapters 1 and 10 top and tail the book by explaining, in their different ways, how a proper understanding of the magnificence of the real world, while never becoming a religion, can fill the inspirational role that religion has historically - and inadequately - usurped.
My fourth consciousness-raiser is atheist pride. Being an atheist is nothing to be apologetic about. On the contrary, it is something to be proud of, standing tall to face the far horizon, for atheism nearly always indicates a healthy independence of mind and, indeed, a healthy mind. There are many people who know, in their heart of hearts, that they are atheists, but dare not admit it to their families or even, in some cases, to themselves. Partly, this is because the very word 'atheist' has been assiduously built up as a
4 THE GOD DELUSION
terrible and frightening label. Chapter 9 quotes the comedian Julia Sweeney's tragi-comic story of her parents' discovery, through reading a newspaper, that she had become an atheist. Not believing in God they could just about take, but an atheist! An ATHEIST} (The mother's voice rose to a scream. )
I need to say something to American readers in particular at this point, for the religiosity of today's America is something truly remarkable. The lawyer Wendy Kaminer was exaggerating only slightly when she remarked that making fun of religion is as risky
1
as burning a flag in an American Legion Hall. The status of
atheists in America today is on a par with that of homosexuals fifty years ago. Now, after the Gay Pride movement, it is possible, though still not very easy, for a homosexual to be elected to public office. A Gallup poll taken in 1999 asked Americans whether they would vote for an otherwise well-qualified person who was a woman (95 per cent would), Roman Catholic (94 per cent would), Jew (92 per cent), black (92 per cent), Mormon (79 per cent), homosexual (79 per cent) or atheist (49 per cent). Clearly we have a long way to go. But atheists are a lot more numerous, especially among the educated elite, than many realize. This was so even in the nineteenth century, when John Stuart Mill was already able to say: 'The world would be astonished if it knew how great a proportion of its brightest ornaments, of those most distinguished even in popular estimation for wisdom and virtue, are complete sceptics in religion. '
This must be even truer today and, indeed, I present evidence for it in Chapter 3. The reason so many people don't notice atheists is that many of us are reluctant to 'come out'. My dream is that this book may help people to come out. Exactly as in the case of the gay movement, the more people come out, the easier it will be for others to join them. There may be a critical mass for the initiation of a chain reaction.
American polls suggest that atheists and agnostics far out- number religious Jews, and even outnumber most other particular religious groups. Unlike Jews, however, who are notoriously one of the most effective political lobbies in the United States, and unlike evangelical Christians, who wield even greater political power, atheists and agnostics are not organized and therefore exert almost zero influence. Indeed, organizing atheists has been compared to
PREFACE 5
herding cats, because they tend to think independently and will not conform to authority. But a good first step would be to build up a critical mass of those willing to 'come out', thereby encouraging others to do so. Even if they can't be herded, cats in sufficient numbers can make a lot of noise and they cannot be ignored.
The word 'delusion' in my title has disquieted some psychiatrists who regard it as a technical term, not to be bandied about. Three of them wrote to me to propose a special technical term for
2
religious delusion: 'relusion'. Maybe it'll catch on. But for now I
am going to stick with 'delusion', and I need to justify my use of it. The Penguin English Dictionary defines a delusion as 'a false belief or impression'. Surprisingly, the illustrative quotation the diction- ary gives is from Phillip E. Johnson: 'Darwinism is the story of humanity's liberation from the delusion that its destiny is controlled by a power higher than itself. ' Can that be the same Phillip E. Johnson who leads the creationist charge against Darwinism in America today? Indeed it is, and the quotation is, as we might guess, taken out of context. I hope the fact that I have stated as much will be noted, since the same courtesy has not been extended to me in numerous creationist quotations of my works, deliberately and misleadingly taken out of context. Whatever Johnson's own meaning, his sentence as it stands is one that I would be happy to endorse. The dictionary supplied with Microsoft Word defines a delusion as 'a persistent false belief held in the face of strong contradictory evidence, especially as a symptom of psychiatric dis- order'. The first part captures religious faith perfectly. As to whether it is a symptom of a psychiatric disorder, I am inclined to follow Robert M. Pirsig, author of Zen and the Art of Motorcycle Maintenance, when he said, 'When one person suffers from a delusion, it is called insanity. When many people suffer from a delusion it is called Religion. '
If this book works as I intend, religious readers who open it will be atheists when they put it down. What presumptuous optimism! Of course, dyed-in-the-wool faith-heads are immune to argument, their resistance built up over years of childhood indoctrination using methods that took centuries to mature (whether by evolution or design). Among the more effective immunological devices is a dire warning to avoid even opening a book like this, which is surely
6 THE GOD DELUSION
a work of Satan. But I believe there are plenty of open-minded people out there: people whose childhood indoctrination was not too insidious, or for other reasons didn't 'take', or whose native intelligence is strong enough to overcome it. Such free spirits should need only a little encouragement to break free of the vice of religion altogether. At very least, I hope that nobody who reads this book will be able to say, 'I didn't know I could. '
For help in the preparation of this book, I am grateful to many friends and colleagues. I cannot mention them all, but they include my literary agent John Brockman, and my editors, Sally Gaminara (for Transworld) and Eamon Dolan (for Houghton Mifflin), both of whom read the book with sensitivity and intelligent understand- ing, and gave me a helpful mixture of criticism and advice. Their whole-hearted and enthusiastic belief in the book was very en- couraging to me. Gillian Somerscales has been an exemplary copy editor, as constructive with her suggestions as she was meticulous with her corrections. Others who criticized various drafts, and to whom I am very grateful, are Jerry Coyne, J. Anderson Thomson, R. Elisabeth Cornwell, Ursula Goodenough, Latha Menon and especially Karen Owens, critic extraordinaire, whose acquaintance with the stitching and unstitching of every draft of the book has been almost as detailed as my own.
The book owes something (and vice versa) to the two-part television documentary Root of All Evil? , which I presented on British television (Channel Four) in January 2006. I am grateful to all who were involved in the production, including Deborah Kidd, Russell Barnes, Tim Cragg, Adam Prescod, Alan Clements and Hamish Mykura. For permission to use quotations from the docu- mentary I thank IWC Media and Channel Four. Root of All Evil? achieved excellent ratings in Britain, and it has also been taken by the Australian Broadcasting Corporation. It remains to be seen whether any US television channel will dare to show it. *
This book has been developing in my mind for some years. During that time, some of the ideas inevitably found their way into lectures, for example my Tanner Lectures at Harvard, and articles in newspapers and magazines. Readers of my regular column in
*Bootleg copies are being downloaded from numerous US websites. Negotiations are under way for legitimate DVDs to be marketed. At the time of going to press these negotiations are incomplete - updates will be posted at www. richarddawkins. net.
PREFACE 7
Free Inquiry, especially, may find certain passages familiar. I am grateful to Tom Flynn, the Editor of that admirable magazine, for the stimulus he gave me when he commissioned me to become a regular columnist. After a temporary hiatus during the finishing of the book, I hope now to resume my column, and will no doubt use it to respond to the aftermath of the book.
For a variety of reasons I am grateful to Dan Dennett, Marc Hauser, Michael Stirrat, Sam Harris, Helen Fisher, Margaret Downey, Ibn Warraq, Hermione Lee, Julia Sweeney, Dan Barker, Josephine Welsh, Ian Baird and especially George Scales. Nowadays, a book such as this is not complete until it becomes the nucleus of a living website, a forum for supplementary materials, reactions, discussions, questions and answers - who knows what the future may bring? I hope that www. richarddawkins. net/, the website of the Richard Dawkins Foundation for Reason and Science, will come to fill that role, and I am extremely grateful to
Josh Timonen for the artistry, professionalism and sheer hard work that he is putting into it.
Above all, I thank my wife Lalla Ward, who has coaxed me through all my hesitations and self-doubts, not just with moral support and witty suggestions for improvement, but by reading the entire book aloud to me, at two different stages in its development, so I could apprehend very directly how it might seem to a reader other than myself. I recommend the technique to other authors, but I must warn that for best results the reader must be a professional actor, with voice and ear sensitively tuned to the music of language.
CHAPTER 1
A deeply religious non-believer
I don't try to imagine a personal God; it suffices to stand in awe at the structure of the world, insofar as it allows our inadequate senses to appreciate it.
ALBERT EINSTEIN
A DEEPLY RELIGIOUS NON-BELIEVER 11
DESERVED RESPECT
The boy lay prone in the grass, his chin resting on his hands. He suddenly found himself overwhelmed by a heightened awareness of the tangled stems and roots, a forest in microcosm, a transfigured world of ants and beetles and even - though he wouldn't have known the details at the time - of soil bacteria by the billions, silently and invisibly shoring up the economy of the micro-world. Suddenly the micro-forest of the turf seemed to swell and become one with the universe, and with the rapt mind of the boy contem- plating it. He interpreted the experience in religious terms and it led him eventually to the priesthood. He was ordained an Anglican priest and became a chaplain at my school, a teacher of whom I was fond. It is thanks to decent liberal clergymen like him that nobody could ever claim that I had religion forced down my throat. *
In another time and place, that boy could have been me under the stars, dazzled by Orion, Cassiopeia and Ursa Major, tearful with the unheard music of the Milky Way, heady with the night scents of frangipani and trumpet flowers in an African garden. Why the same emotion should have led my chaplain in one direction and me in the other is not an easy question to answer. A quasi-mystical response to nature and the universe is common among scientists and rationalists. It has no connection with supernatural belief. In his boyhood at least, my chaplain was presumably not aware (nor was I) of the closing lines of The Origin of Species - the famous 'entangled bank' passage, 'with birds singing on the bushes, with various insects flitting about, and with worms crawling through the damp earth'. Had he been, he would certainly have identified with it and, instead of the priesthood, might have been led to Darwin's view that all was 'produced by laws acting around us':
* Our sport during lessons was to sidetrack him away from scripture and towards stirring tales of Fighter Command and the Few. He had done war service in the RAF and it was with familiarity, and something of the affection that I still retain for the Church of England (at least by comparison with the competi- tion), that I later read John Betjeman's poem:
Our padre is an old sky pilot,
Severely now they've clipped his wings, But still the flagstaff in the Rect'ry garden Points to Higher Things . . .
12
THE GOD DELUSION
Thus, from the war of nature, from famine and death, the most exalted object which we are capable of conceiving, namely, the production of the higher animals, directly follows. There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Carl Sagan, in Pale Blue Dot, wrote:
How is it that hardly any major religion has looked at science and concluded, 'This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant'? Instead they say, 'No, no, no! My god is a little god, and I want him to stay that way. ' A religion, old or new, that stressed the magnifi- cence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.
All Sagan's books touch the nerve-endings of transcendent wonder that religion monopolized in past centuries. My own books have the same aspiration. Consequently I hear myself often described as a deeply religious man. An American student wrote to me that she had asked her professor whether he had a view about me. 'Sure,' he replied. 'He's positive science is incompatible with religion, but he waxes ecstatic about nature and the universe. To me, that is religion! ' But is 'religion' the right word? I don't think so. The Nobel Prize-winning physicist (and atheist) Steven Weinberg made the point as well as anybody, in Dreams of a Final Theory:
Some people have views of God that are so broad and flexible that it is inevitable that they will find God wherever they look for him. One hears it said that 'God is the ultimate' or 'God is our better nature' or 'God is the
A DEEPLY RELIGIOUS NON-BELIEVER 13
universe. ' Of course, like any other word, the word 'God' can be given any meaning we like. If you want to say that 'God is energy,' then you can find God in a lump of coal.
Weinberg is surely right that, if the word God is not to become completely useless, it should be used in the way people have gener- ally understood it: to denote a supernatural creator that is 'appropriate for us to worship'.
Much unfortunate confusion is caused by failure to distinguish what can be called Einsteinian religion from supernatural religion. Einstein sometimes invoked the name of God (and he is not the only atheistic scientist to do so), inviting misunderstanding by supernaturalists eager to misunderstand and claim so illustrious a thinker as their own. The dramatic (or was it mischievous? ) ending of Stephen Hawking's A Brief History of Time, 'For then we should know the mind of God', is notoriously misconstrued. It has led people to believe, mistakenly of course, that Hawking is a religious man. The cell biologist Ursula Goodenough, in The Sacred Depths of Nature, sounds more religious than Hawking or Einstein. She loves churches, mosques and temples, and numerous passages in her book fairly beg to be taken out of context and used as ammunition for supernatural religion. She goes so far as to call her- self a 'Religious Naturalist'. Yet a careful reading of her book shows that she is really as staunch an atheist as I am.
'Naturalist' is an ambiguous word. For me it conjures my child- hood hero, Hugh Lofting's Doctor Dolittle (who, by the way, had more than a touch of the 'philosopher' naturalist of HMS Beagle about him). In the eighteenth and nineteenth centuries, naturalist meant what it still means for most of us today: a student of the natural world. Naturalists in this sense, from Gilbert White on, have often been clergymen.
Darwin himself was destined for the Church as a young man, hoping that the leisurely life of a country parson would enable him to pursue his passion for beetles. But philosophers use 'naturalist' in a very different sense, as the opposite of supernaturalist. Julian Baggini explains in Atheism: A Very Short Introduction the meaning of an atheist's commitment to naturalism: 'What most atheists do believe is that although there is
14 THE GOD DELUSION
only one kind of stuff in the universe and it is physical, out of this stuff come minds, beauty, emotions, moral values - in short the full gamut of phenomena that gives richness to human life. '
Human thoughts and emotions emerge from exceedingly com- plex interconnections of physical entities within the brain. An atheist in this sense of philosophical naturalist is somebody who believes there is nothing beyond the natural, physical world, no supernatural creative intelligence lurking behind the observable universe, no soul that outlasts the body and no miracles - except in the sense of natural phenomena that we don't yet understand. If there is something that appears to lie beyond the natural world as it is now imperfectly understood, we hope eventually to understand it and embrace it within the natural. As ever when we unweave a rainbow, it will not become less wonderful.
Great scientists of our time who sound religious usually turn out not to be so when you examine their beliefs more deeply. This is certainly true of Einstein and Hawking. The present Astronomer Royal and President of the Royal Society, Martin Rees, told me that he goes to church as an 'unbelieving Anglican . . . out of loyalty to the tribe'. He has no theistic beliefs, but shares the poetic naturalism that the cosmos provokes in the other scientists I have mentioned. In the course of a recently televised conversation, I challenged my friend the obstetrician Robert Winston, a respected pillar of British Jewry, to admit that his Judaism was of exactly this character and that he didn't really believe in anything supernatural. He came close to admitting it but shied at the last fence (to be fair,
3
he was supposed to be interviewing me, not the other way around). When I pressed him, he said he found that Judaism provided a good discipline to help him structure his life and lead a good one. Perhaps it does; but that, of course, has not the smallest bearing on the truth value of any of its supernatural claims. There are many intellectual atheists who proudly call themselves Jews and observe Jewish rites, perhaps out of loyalty to an ancient tradition or to murdered relatives, but also because of a confused and confusing willingness to label as 'religion' the pantheistic reverence which many of us share with its most distinguished exponent, Albert Einstein. They may not believe but, to borrow Dan Dennett's
4 phrase, they 'believe in belief'.
A DEEPLY RELIGIOUS NON-BELIEVER 15
One of Einstein's most eagerly quoted remarks is 'Science without religion is lame, religion without science is blind. ' But Einstein also said,
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.
Does it seem that Einstein contradicted himself? That his words can be cherry-picked for quotes to support both sides of an argu- ment? No. By 'religion' Einstein meant something entirely different from what is conventionally meant. As I continue to clarify the dis- tinction between supernatural religion on the one hand and Einsteinian religion on the other, bear in mind that I am calling only supernatural gods delusional.
Here are some more quotations from Einstein, to give a flavour of Einsteinian religion.
I am a deeply religious nonbeliever. This is a somewhat new kind of religion.
I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.
The idea of a personal God is quite alien to me and seems even naive.
In greater numbers since his death, religious apologists under- standably try to claim Einstein as one of their own. Some of his religious contemporaries saw him very differently. In 1940 Einstein
16THE G OD DELUS1ON
wrote a famous paper justifying his statement 'I do not believe in a personal God. ' This and similar statements provoked a storm of letters from the religiously orthodox, many of them alluding to Einstein's Jewish origins. The extracts that follow are taken from Max Jammer's book Einstein and Religion (which is also my main source of quotations from Einstein himself on religious matters). The Roman Catholic Bishop of Kansas City said: 'It is sad to see a man, who comes from the race of the Old Testament and its teach- ing, deny the great tradition of that race. ' Other Catholic clergymen chimed in: 'There is no other God but a personal God . . . Einstein does not know what he is talking about. He is all wrong. Some men think that because they have achieved a high degree of learning in
some field, they are qualified to express opinions in all. ' The notion that religion is a proper field, in which one might claim expertise, is one that should not go unquestioned. That clergyman presum- ably would not have deferred to the expertise of a claimed 'fairyologist' on the exact shape and colour of fairy wings. Both he and the bishop thought that Einstein, being theologically untrained, had misunderstood the nature of God. On the contrary, Einstein understood very well exactly what he was denying.
An American Roman Catholic lawyer, working on behalf of an ecumenical coalition, wrote to Einstein:
We deeply regret that you made your statement . . . in which you ridicule the idea of a personal God. In the past ten years nothing has been so calculated to make people think that Hitler had some reason to expel the Jews from Germany as your statement. Conceding your right to free speech, I still say that your statement constitutes you as one of the greatest sources of discord in America.
A New York rabbi said: 'Einstein is unquestionably a great scientist, but his religious views are diametrically opposed to
Judaism. '
'But'? 'But'? Why not 'and'?
The president of a historical society in New Jersey wrote a letter
that so damningly exposes the weakness of the religious mind, it is worth reading twice:
A D E E P L Y R E L I G I O U S N O N - B E L I E V E R 17
We respect your learning, Dr Einstein; but there is one thing you do not seem to have learned: that God is a spirit and cannot be found through the telescope or microscope, no more than human thought or emotion can be found by analyzing the brain. As everyone knows, religion is based on Faith, not knowledge. Every thinking person, perhaps, is assailed at times with religious doubt. My own faith has wavered many a time. But I never told anyone of my spiritual aberrations for two reasons: (1) I feared that I might, by mere suggestion, disturb and damage the life and hopes of some fellow being; (2) because I agree with the writer who said, 'There is a mean streak in anyone who will destroy another's faith. ' . . . I hope, Dr Einstein, that you were misquoted and that you will yet say some- thing more pleasing to the vast number of the American people who delight to do you honor.
What a devastatingly revealing letter! Every sentence drips with intellectual and moral cowardice.
Less abject but more shocking was the letter from the Founder of the Calvary Tabernacle Association in Oklahoma:
Professor Einstein, I believe that every Christian in America will answer you, 'We will not give up our belief in our God and his son Jesus Christ, but we invite you, if you do not believe in the God of the people of this nation, to go back where you came from. ' I have done everything in my power to be a blessing to Israel, and then you come along and with one statement from your blasphemous tongue, do more to hurt the cause of your people than all the efforts of the Christians who love Israel can do to stamp out anti-Semitism in our land. Professor Einstein, every Christian in America will immediately reply to you, 'Take your crazy, fallacious theory of evolution and go back to Germany where you came from, or stop trying to break down the faith of a people who gave you a welcome when you were forced to flee your native land. '
18 T H E G O D D E L U S 1 O N
The one thing all his theistic critics got right was that Einstein was not one of them. He was repeatedly indignant at the suggestion that he was a theist. So, was he a deist, like Voltaire and Diderot? Or a pantheist, like Spinoza, whose philosophy he admired: 'I believe in Spinoza's God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings'?
Let's remind ourselves of the terminology. A theist believes in a supernatural intelligence who, in addition to his main work of cre- ating the universe in the first place, is still around to oversee and influence the subsequent fate of his initial creation. In many theistic belief systems, the deity is intimately involved in human affairs. He answers prayers; forgives or punishes sins; intervenes in the world by performing miracles; frets about good and bad deeds, and knows when we do them (or even think of doing them). A deist, too, believes in a supernatural intelligence, but one whose activities were confined to setting up the laws that govern the universe in the first place. The deist God never intervenes thereafter, and certainly has no specific interest in human affairs. Pantheists don't believe in a supernatural God at all, but use the word God as a non- supernatural synonym for Nature, or for the Universe, or for the lawfulness that governs its workings. Deists differ from theists in that their God does not answer prayers, is not interested in sins or confessions, does not read our thoughts and does not intervene with capricious miracles. Deists differ from pantheists in that the deist God is some kind of cosmic intelligence, rather than the pantheist's metaphoric or poetic synonym for the laws of the universe. Pantheism is sexed-up atheism. Deism is watered-down theism.
There is every reason to think that famous Einsteinisms like 'God is subtle but he is not malicious' or 'He does not play dice' or 'Did God have a choice in creating the Universe? ' are pantheistic, not deistic, and certainly not theistic. 'God does not play dice' should be translated as 'Randomness does not lie at the heart of all things. ' 'Did God have a choice in creating the Universe? ' means 'Could the universe have begun in any other way? ' Einstein was using 'God' in a purely metaphorical, poetic sense. So is Stephen Hawking, and so are most of those physicists who occasionally slip
A DEEPLY RELIGIOUS NON-BELIEVER 19
into the language of religious metaphor. Paul Davies's The Mind of God seems to hover somewhere between Einsteinian pantheism and an obscure form of deism - for which he was rewarded with the Templeton Prize (a very large sum of money given annually by the Templeton Foundation, usually to a scientist who is prepared to say something nice about religion).
Let me sum up Einsteinian religion in one more quotation from Einstein himself: 'To sense that behind anything that can be experi- enced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. ' In this sense I too am religious, with the reservation that 'cannot grasp' does not have to mean 'forever ungraspable'. But I prefer not to call myself religious because it is misleading. It is destructively mis- leading because, for the vast majority of people, 'religion' implies 'supernatural'. Carl Sagan put it well: '. . . if by "God" one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying . . . it does not make much sense to pray to the law of gravity. '
Amusingly, Sagan's last point was foreshadowed by the Reverend Dr Fulton J. Sheen, a professor at the Catholic University of America, as part of a fierce attack upon Einstein's 1940 dis- avowal of a personal God. Sheen sarcastically asked whether anyone would be prepared to lay down his life for the Milky Way. He seemed to think he was making a point against Einstein, rather than* for him, for he added: 'There is only one fault with his cosmical religion: he put an extra letter in the word - the letter "s". ' There is nothing comical about Einstein's beliefs. Nevertheless, I wish that physicists would refrain from using the word God in their special metaphorical sense. The metaphorical or pantheistic God of the physicists is light years away from the interventionist, miracle- wreaking, thought-reading, sin-punishing, prayer-answering God of the Bible, of priests, mullahs and rabbis, and of ordinary language. Deliberately to confuse the two is, in my opinion, an act of intellectual high treason.
20 T H E G O D D E L U S I O N
UNDESERVED RESPECT
My title, The God Delusion, does not refer to the God of Einstein and the other enlightened scientists of the previous section. That is why I needed to get Einsteinian religion out of the way to begin with: it has a proven capacity to confuse. In the rest of this book I am talking only about supernatural gods, of which the most familiar to the majority of my readers will be Yahweh, the God of the Old Testament. I shall come to him in a moment. But before leaving this preliminary chapter I need to deal with one more matter that would otherwise bedevil the whole book. This time it is a matter of etiquette. It is possible that religious readers will be offended by what I have to say, and will find in these pages in- sufficient respect for their own particular beliefs (if not the beliefs that others treasure). It would be a shame if such offence prevented them from reading on, so I want to sort it out here, at the outset.
A widespread assumption, which nearly everybody in our society accepts - the non-religious included - is that religious faith is especially vulnerable to offence and should be protected by an abnormally thick wall of respect, in a different class from the respect that any human being should pay to any other. Douglas Adams put it so well, in an impromptu speech made in Cambridge
5
shortly before his death, that I never tire of sharing his words:
Religion . . . has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, 'Here is an idea or a notion that you're not allowed to say any- thing bad about; you're just not. Why not? - because you're not! ' If somebody votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says 'I mustn't move a light switch on a Saturday', you say, 'I respect that'.
Why should it be that it's perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that,
A D E E P L Y RE L 1 G I O U S N O N - B E L I E V E R 21
Macintosh instead of Windows - but to have an opinion about how the Universe began, about who created the Universe . . . no, that's holy? . . . We are used to not challenging religious ideas but it's very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you're not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be.
Here's a particular example of our society's overweening respect for religion, one that really matters. By far the easiest grounds for gaining conscientious objector status in wartime are religious. You can be a brilliant moral philosopher with a prizewinning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.
At the opposite end of the spectrum from pacifism, we have a
pusillanimous reluctance to use religious names for warring
factions. In Northern Ireland, Catholics and Protestants are
euphemized to 'Nationalists' and 'Loyalists' respectively. The very
word 'religions' is bowdlerized to 'communities', as in 'inter-
community warfare'. Iraq, as a consequence of the Anglo-American
invasion of 2003, degenerated into sectarian civil war between
Sunni and Shia Muslims. Clearly a religious conflict - yet in the
Independent of 20 May 2006 the front-page headline and first lead-
ing article both described it as 'ethnic cleansing'. 'Ethnic' in this
context is yet another euphemism. What we are seeing in Iraq is
religious cleansing. The original usage of 'ethnic cleansing' in the
former Yugoslavia is also arguably a euphemism for religious
cleansing, involving Orthodox Serbs, Catholic Croats and Muslim
6 Bosnians.
I have previously drawn attention to the privileging of religion
7 in public discussions of ethics in the media and in government.
Whenever a controversy arises over sexual or reproductive morals,
22 T H E G O D D E L U S 1 O N
you can bet that religious leaders from several different faith groups will be prominently represented on influential committees, or on panel discussions on radio or television. I'm not suggesting that we should go out of our way to censor the views of these people. But why does our society beat a path to their door, as though they had some expertise comparable to that of, say, a moral philosopher, a family lawyer or a doctor?
Here's another weird example of the privileging of religion. On
21 February 2006 the United States Supreme Court ruled that a
church in New Mexico should be exempt from the law, which
everybody else has to obey, against the taking of hallucinogenic
8
drugs. Faithful members of the Centro Espirita Beneficiente Uniao
do Vegetal believe that they can understand God only by drinking hoasca tea, which contains the illegal hallucinogenic drug dimethyl- tryptamine. Note that it is sufficient that they believe that the drug enhances their understanding. They do not have to produce evidence. Conversely, there is plenty of evidence that cannabis eases the nausea and discomfort of cancer sufferers undergoing chemotherapy. Yet the Supreme Court ruled, in 2005, that all patients who use cannabis for medicinal purposes are vulnerable to federal prosecution (even in the minority of states where such specialist use is legalized). Religion, as ever, is the trump card. Imagine members of an art appreciation society pleading in court that they 'believe' they need a hallucinogenic drug in order to enhance their understanding of Impressionist or Surrealist paint- ings. Yet, when a church claims an equivalent need, it is backed by the highest court in the land. Such is the power of religion as a talisman.
Seventeen years ago, I was one of thirty-six writers and artists
commissioned by the magazine New Statesman to write in support 9
of the distinguished author Salman Rushdie, then under sentence of death for writing a novel. Incensed by the 'sympathy' for Muslim 'hurt' and 'offence' expressed by Christian leaders and even some secular opinion-formers, I drew the following parallel:
If the advocates of apartheid had their wits about them they would claim - for all I know truthfully - that allow- ing mixed races is against their religion. A good part of
A DEEPLY RELIGIOUS NON-BELIEVER 23
the opposition would respectfully tiptoe away. And it is no use claiming that this is an unfair parallel because apartheid has no rational justification. The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification. The rest of us are expected to defend our prejudices. But ask a religious person to justify their faith and you infringe 'religious liberty'.
Little did I know that something pretty similar would come to
pass in the twenty-first century. The Los Angeles Times (10 April
2006) reported that numerous Christian groups on campuses
around the United States were suing their universities for enforcing
anti-discrimination rules, including prohibitions against harassing
or abusing homosexuals. As a typical example, in 2004 James
Nixon, a twelve-year-old boy in Ohio, won the right in court to
wear a T-shirt to school bearing the words 'Homosexuality is a sin,
Islam is a lie, abortion is murder. Some issues are just black and
10
white! ' The school told him not to wear the T-shirt - and the boy's
parents sued the school. The parents might have had a conscionable case if they had based it on the First Amendment's guarantee of freedom of speech. But they didn't: indeed, they couldn't, because free speech is deemed not to include 'hate speech'. But hate only has to prove it is religious, and it no longer counts as hate. So, instead of freedom of speech, the Nixons' lawyers appealed to the con- stitutional right to freedom of religion. Their victorious lawsuit was supported by the Alliance Defense Fund of Arizona, whose business it is to 'press the legal battle for religious freedom'.
The Reverend Rick Scarborough, supporting the wave of similar
Christian lawsuits brought to establish religion as a legal justifi-
cation for discrimination against homosexuals and other groups,
has named it the civil rights struggle of the twenty-first century:
'Christians are going to have to take a stand for the right to be
11
Christian. ' Once again, if such people took their stand on the right
to free speech, one might reluctantly sympathize. But that isn't what it is about. The legal case in favour of discrimination against homosexuals is being mounted as a counter-suit against alleged religious discrimination! And the law seems to respect this. You
24 T H E G O D D E L U S 1 O N
can't get away with saying, 'If you try to stop me from insulting homosexuals it violates my freedom of prejudice. ' But you can get away with saying, 'It violates my freedom of religion. ' What, when you think about it, is the difference?
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In Memoriam Douglas Adams (1952-2001)
'Isn't it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too? '
Contents Preface
Chapter 1
Chapter 2
A deeply religious non-believer 9 Deserved respect 11 Undeserved respect 20
The God Hypothesis 29 Polytheism 32 Monotheism 37 Secularism, the Founding Fathers
and the religion of America 38 The poverty of agnosticism 46 NOMA 54 The Great Prayer Experiment 61 The Neville Chamberlain school
of evolutionists 66 Little green men 69
Arguments for God's existence 75 Thomas Aquinas' 'proofs' 77 The ontological argument and other
a priori arguments 80 The argument from beauty 86 The argument from personal
Chapter 3
'experience' 87
Chapter 4
The argument from scripture 92 The argument from admired
religious scientists 97 Pascal's Wager 103 Bayesian arguments 105
Why there almost certainly is
no God 111
The Ultimate Boeing 747 113 Natural selection as a
consciousness-raiser 114 Irreducible complexity 119 The worship of gaps 125 The anthropic principle: planetary
version 134 The anthropic principle: cosmological
version 141 An interlude at Cambridge 151
The roots of religion 161 The Darwinian imperative 163 Direct advantages of religion 166 Group selection 169 Religion as a by-product of
something else 172 Psychologically primed for
religion 179
Chapter 5
Chapter 6
Tread softly, because you tread on
my memes 191 Cargo cults 202
The roots of morality: why are
we good? 209
Does our moral sense have a
Darwinian origin? 214
A case study in the roots of
morality 222
If there is no God, why be good? 226
The 'Good' Book and the changing moral Zeitgeist 235 The Old Testament 237 Is the New Testament any better? 250 Love thy neighbour 254 The moral Zeitgeist 262
What about Hitler and Stalin?
Weren't they atheists? 272
What's wrong with religion?
Why be so hostile? 279
Fundamentalism and the subversion
of science 282 The dark side of absolutism 286 Faith and homosexuality 289
Chapter 7
Chapter 8
Chapter 9
Faith and the sanctity of human
life 291 The Great Beethoven Fallacy 298
How 'moderation' in faith fosters fanaticism 301
Childhood, abuse and the escape from religion 309 Physical and mental abuse 315 In defence of children 325 An educational scandal 331 Consciousness-raising again 337
Religious education as a part of
literary culture 340
A much needed gap? 345 Binker 347 Consolation 352 Inspiration 360 The mother of all burkas 362
Chapter 10
Appendix: a partial list of friendly addresses, for individuals needing support in escaping
from religion 375 Books cited or recommended 380 Notes 388 Index 400
Preface
As a child, my wife hated her school and wished she could leave. Years later, when she was in her twenties, she disclosed this unhappy fact to her parents, and her mother was aghast: 'But darling, why didn't you come to us and tell us? ' Lalla's reply is my text for today: 'But I didn't know I could. '
I didn't know I could.
I suspect - well, I am sure - that there are lots of people out there who have been brought up in some religion or other, are unhappy in it, don't believe it, or are worried about the evils that are done in its name; people who feel vague yearnings to leave their parents' religion and wish they could, but just don't realize that leaving is an option. If you are one of them, this book is for you. It is intended to raise consciousness - raise consciousness to the fact that to be an atheist is a realistic aspiration, and a brave and splendid one. You can be an atheist who is happy, balanced, moral, and intellectually fulfilled. That is the first of my consciousness-raising messages. I also want to raise consciousness in three other ways, which I'll come on to.
In January 2006 I presented a two-part television documentary on British television (Channel Four) called Root of All Evil? From the start, I didn't like the title. Religion is not the root of all evil, for no one thing is the root of all anything. But I was delighted with the advertisement that Channel Four put in the national newspapers. It was a picture of the Manhattan skyline with the caption 'Imagine a world without religion. ' What was the connection? The twin towers of the World Trade Center were conspicuously present.
Imagine, with John Lennon, a world with no religion. Imagine no suicide bombers, no 9/11, no 7/7, no Crusades, no witch-hunts, no Gunpowder Plot, no Indian partition, no Israeli/Palestinian wars, no Serb/Croat/Muslim massacres, no persecution of Jews as 'Christ-killers', no Northern Ireland 'troubles', no 'honour killings', no shiny-suited bouffant-haired televangelists fleecing gullible people of their money ('God wants you to give till it hurts'). Imagine no Taliban to blow up ancient statues, no public
2 T 11 E G O D D E L U S I O N
beheadings of blasphemers, no flogging of female skin for the crime of showing an inch of it. Incidentally, my colleague Desmond Morris informs me that John Lennon's magnificent song is some- times performed in America with the phrase 'and no religion too' expurgated. One version even has the effrontery to change it to 'and one religion too'.
Perhaps you feel that agnosticism is a reasonable position, but that atheism is just as dogmatic as religious belief? If so, I hope Chapter 2 will change your mind, by persuading you that 'the God Hypothesis' is a scientific hypothesis about the universe, which should be analysed as sceptically as any other. Perhaps you have been taught that philosophers and theologians have put forward good reasons to believe in God. If you think that, you might enjoy Chapter 3 on 'Arguments for God's existence' - the arguments turn out to be spectacularly weak. Maybe you think it is obvious that God must exist, for how else could the world have come into being? How else could there be life, in all its rich diversity, with every species looking uncannily as though it had been 'designed'? If your thoughts run along those lines, I hope you will gain enlightenment from Chapter 4 on 'Why there almost certainly is no God'. Far from pointing to a designer, the illusion of design in the living world is explained with far greater economy and with devastating elegance by Darwinian natural selection. And, while natural selection itself is limited to explaining the living world, it raises our conscious- ness to the likelihood of comparable explanatory 'cranes' that may aid our understanding of the cosmos itself. The power of cranes such as natural selection is the second of my four consciousness-raisers.
Perhaps you think there must be a god or gods because anthro- pologists and historians report that believers dominate every human culture. If you find that convincing, please refer to Chapter 5, on 'The roots of religion', which explains why belief is so ubiquitous. Or do you think that religious belief is necessary in order for us to have justifiable morals? Don't we need God, in order to be good? Please read Chapters 6 and 7 to see why this is not so. Do you still have a soft spot for religion as a good thing for the world, even if you yourself have lost your faith? Chapter 8 will invite you to think about ways in which religion is not such a good thing for the world.
PREFACE 3
If you feel trapped in the religion of your upbringing, it would be worth asking yourself how this came about. The answer is usually some form of childhood indoctrination. If you are religious at all it is overwhelmingly probable that your religion is that of your parents. If you were born in Arkansas and you think Christianity is true and Islam false, knowing full well that you would think the opposite if you had been born in Afghanistan, you are the victim of childhood indoctrination. Mutatis mutandis if you were born in Afghanistan.
The whole matter of religion and childhood is the subject of Chapter 9, which also includes my third consciousness-raiser. Just as feminists wince when they hear 'he' rather than 'he or she', or 'man' rather than 'human', I want everybody to flinch whenever we hear a phrase such as 'Catholic child' or 'Muslim child'. Speak of a 'child of Catholic parents' if you like; but if you hear anybody speak of a 'Catholic child', stop them and politely point out that children are too young to know where they stand on such issues, just as they are too young to know where they stand on economics or politics. Precisely because my purpose is consciousness-raising, I shall not apologize for mentioning it here in the Preface as well as in Chapter 9. You can't say it too often. I'll say it again. That is not a Muslim child, but a child of Muslim parents. That child is too young to know whether it is a Muslim or not. There is no such thing as a Muslim child. There is no such thing as a Christian child.
Chapters 1 and 10 top and tail the book by explaining, in their different ways, how a proper understanding of the magnificence of the real world, while never becoming a religion, can fill the inspirational role that religion has historically - and inadequately - usurped.
My fourth consciousness-raiser is atheist pride. Being an atheist is nothing to be apologetic about. On the contrary, it is something to be proud of, standing tall to face the far horizon, for atheism nearly always indicates a healthy independence of mind and, indeed, a healthy mind. There are many people who know, in their heart of hearts, that they are atheists, but dare not admit it to their families or even, in some cases, to themselves. Partly, this is because the very word 'atheist' has been assiduously built up as a
4 THE GOD DELUSION
terrible and frightening label. Chapter 9 quotes the comedian Julia Sweeney's tragi-comic story of her parents' discovery, through reading a newspaper, that she had become an atheist. Not believing in God they could just about take, but an atheist! An ATHEIST} (The mother's voice rose to a scream. )
I need to say something to American readers in particular at this point, for the religiosity of today's America is something truly remarkable. The lawyer Wendy Kaminer was exaggerating only slightly when she remarked that making fun of religion is as risky
1
as burning a flag in an American Legion Hall. The status of
atheists in America today is on a par with that of homosexuals fifty years ago. Now, after the Gay Pride movement, it is possible, though still not very easy, for a homosexual to be elected to public office. A Gallup poll taken in 1999 asked Americans whether they would vote for an otherwise well-qualified person who was a woman (95 per cent would), Roman Catholic (94 per cent would), Jew (92 per cent), black (92 per cent), Mormon (79 per cent), homosexual (79 per cent) or atheist (49 per cent). Clearly we have a long way to go. But atheists are a lot more numerous, especially among the educated elite, than many realize. This was so even in the nineteenth century, when John Stuart Mill was already able to say: 'The world would be astonished if it knew how great a proportion of its brightest ornaments, of those most distinguished even in popular estimation for wisdom and virtue, are complete sceptics in religion. '
This must be even truer today and, indeed, I present evidence for it in Chapter 3. The reason so many people don't notice atheists is that many of us are reluctant to 'come out'. My dream is that this book may help people to come out. Exactly as in the case of the gay movement, the more people come out, the easier it will be for others to join them. There may be a critical mass for the initiation of a chain reaction.
American polls suggest that atheists and agnostics far out- number religious Jews, and even outnumber most other particular religious groups. Unlike Jews, however, who are notoriously one of the most effective political lobbies in the United States, and unlike evangelical Christians, who wield even greater political power, atheists and agnostics are not organized and therefore exert almost zero influence. Indeed, organizing atheists has been compared to
PREFACE 5
herding cats, because they tend to think independently and will not conform to authority. But a good first step would be to build up a critical mass of those willing to 'come out', thereby encouraging others to do so. Even if they can't be herded, cats in sufficient numbers can make a lot of noise and they cannot be ignored.
The word 'delusion' in my title has disquieted some psychiatrists who regard it as a technical term, not to be bandied about. Three of them wrote to me to propose a special technical term for
2
religious delusion: 'relusion'. Maybe it'll catch on. But for now I
am going to stick with 'delusion', and I need to justify my use of it. The Penguin English Dictionary defines a delusion as 'a false belief or impression'. Surprisingly, the illustrative quotation the diction- ary gives is from Phillip E. Johnson: 'Darwinism is the story of humanity's liberation from the delusion that its destiny is controlled by a power higher than itself. ' Can that be the same Phillip E. Johnson who leads the creationist charge against Darwinism in America today? Indeed it is, and the quotation is, as we might guess, taken out of context. I hope the fact that I have stated as much will be noted, since the same courtesy has not been extended to me in numerous creationist quotations of my works, deliberately and misleadingly taken out of context. Whatever Johnson's own meaning, his sentence as it stands is one that I would be happy to endorse. The dictionary supplied with Microsoft Word defines a delusion as 'a persistent false belief held in the face of strong contradictory evidence, especially as a symptom of psychiatric dis- order'. The first part captures religious faith perfectly. As to whether it is a symptom of a psychiatric disorder, I am inclined to follow Robert M. Pirsig, author of Zen and the Art of Motorcycle Maintenance, when he said, 'When one person suffers from a delusion, it is called insanity. When many people suffer from a delusion it is called Religion. '
If this book works as I intend, religious readers who open it will be atheists when they put it down. What presumptuous optimism! Of course, dyed-in-the-wool faith-heads are immune to argument, their resistance built up over years of childhood indoctrination using methods that took centuries to mature (whether by evolution or design). Among the more effective immunological devices is a dire warning to avoid even opening a book like this, which is surely
6 THE GOD DELUSION
a work of Satan. But I believe there are plenty of open-minded people out there: people whose childhood indoctrination was not too insidious, or for other reasons didn't 'take', or whose native intelligence is strong enough to overcome it. Such free spirits should need only a little encouragement to break free of the vice of religion altogether. At very least, I hope that nobody who reads this book will be able to say, 'I didn't know I could. '
For help in the preparation of this book, I am grateful to many friends and colleagues. I cannot mention them all, but they include my literary agent John Brockman, and my editors, Sally Gaminara (for Transworld) and Eamon Dolan (for Houghton Mifflin), both of whom read the book with sensitivity and intelligent understand- ing, and gave me a helpful mixture of criticism and advice. Their whole-hearted and enthusiastic belief in the book was very en- couraging to me. Gillian Somerscales has been an exemplary copy editor, as constructive with her suggestions as she was meticulous with her corrections. Others who criticized various drafts, and to whom I am very grateful, are Jerry Coyne, J. Anderson Thomson, R. Elisabeth Cornwell, Ursula Goodenough, Latha Menon and especially Karen Owens, critic extraordinaire, whose acquaintance with the stitching and unstitching of every draft of the book has been almost as detailed as my own.
The book owes something (and vice versa) to the two-part television documentary Root of All Evil? , which I presented on British television (Channel Four) in January 2006. I am grateful to all who were involved in the production, including Deborah Kidd, Russell Barnes, Tim Cragg, Adam Prescod, Alan Clements and Hamish Mykura. For permission to use quotations from the docu- mentary I thank IWC Media and Channel Four. Root of All Evil? achieved excellent ratings in Britain, and it has also been taken by the Australian Broadcasting Corporation. It remains to be seen whether any US television channel will dare to show it. *
This book has been developing in my mind for some years. During that time, some of the ideas inevitably found their way into lectures, for example my Tanner Lectures at Harvard, and articles in newspapers and magazines. Readers of my regular column in
*Bootleg copies are being downloaded from numerous US websites. Negotiations are under way for legitimate DVDs to be marketed. At the time of going to press these negotiations are incomplete - updates will be posted at www. richarddawkins. net.
PREFACE 7
Free Inquiry, especially, may find certain passages familiar. I am grateful to Tom Flynn, the Editor of that admirable magazine, for the stimulus he gave me when he commissioned me to become a regular columnist. After a temporary hiatus during the finishing of the book, I hope now to resume my column, and will no doubt use it to respond to the aftermath of the book.
For a variety of reasons I am grateful to Dan Dennett, Marc Hauser, Michael Stirrat, Sam Harris, Helen Fisher, Margaret Downey, Ibn Warraq, Hermione Lee, Julia Sweeney, Dan Barker, Josephine Welsh, Ian Baird and especially George Scales. Nowadays, a book such as this is not complete until it becomes the nucleus of a living website, a forum for supplementary materials, reactions, discussions, questions and answers - who knows what the future may bring? I hope that www. richarddawkins. net/, the website of the Richard Dawkins Foundation for Reason and Science, will come to fill that role, and I am extremely grateful to
Josh Timonen for the artistry, professionalism and sheer hard work that he is putting into it.
Above all, I thank my wife Lalla Ward, who has coaxed me through all my hesitations and self-doubts, not just with moral support and witty suggestions for improvement, but by reading the entire book aloud to me, at two different stages in its development, so I could apprehend very directly how it might seem to a reader other than myself. I recommend the technique to other authors, but I must warn that for best results the reader must be a professional actor, with voice and ear sensitively tuned to the music of language.
CHAPTER 1
A deeply religious non-believer
I don't try to imagine a personal God; it suffices to stand in awe at the structure of the world, insofar as it allows our inadequate senses to appreciate it.
ALBERT EINSTEIN
A DEEPLY RELIGIOUS NON-BELIEVER 11
DESERVED RESPECT
The boy lay prone in the grass, his chin resting on his hands. He suddenly found himself overwhelmed by a heightened awareness of the tangled stems and roots, a forest in microcosm, a transfigured world of ants and beetles and even - though he wouldn't have known the details at the time - of soil bacteria by the billions, silently and invisibly shoring up the economy of the micro-world. Suddenly the micro-forest of the turf seemed to swell and become one with the universe, and with the rapt mind of the boy contem- plating it. He interpreted the experience in religious terms and it led him eventually to the priesthood. He was ordained an Anglican priest and became a chaplain at my school, a teacher of whom I was fond. It is thanks to decent liberal clergymen like him that nobody could ever claim that I had religion forced down my throat. *
In another time and place, that boy could have been me under the stars, dazzled by Orion, Cassiopeia and Ursa Major, tearful with the unheard music of the Milky Way, heady with the night scents of frangipani and trumpet flowers in an African garden. Why the same emotion should have led my chaplain in one direction and me in the other is not an easy question to answer. A quasi-mystical response to nature and the universe is common among scientists and rationalists. It has no connection with supernatural belief. In his boyhood at least, my chaplain was presumably not aware (nor was I) of the closing lines of The Origin of Species - the famous 'entangled bank' passage, 'with birds singing on the bushes, with various insects flitting about, and with worms crawling through the damp earth'. Had he been, he would certainly have identified with it and, instead of the priesthood, might have been led to Darwin's view that all was 'produced by laws acting around us':
* Our sport during lessons was to sidetrack him away from scripture and towards stirring tales of Fighter Command and the Few. He had done war service in the RAF and it was with familiarity, and something of the affection that I still retain for the Church of England (at least by comparison with the competi- tion), that I later read John Betjeman's poem:
Our padre is an old sky pilot,
Severely now they've clipped his wings, But still the flagstaff in the Rect'ry garden Points to Higher Things . . .
12
THE GOD DELUSION
Thus, from the war of nature, from famine and death, the most exalted object which we are capable of conceiving, namely, the production of the higher animals, directly follows. There is grandeur in this view of life, with its several powers, having been originally breathed into a few forms or into one; and that, whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being, evolved.
Carl Sagan, in Pale Blue Dot, wrote:
How is it that hardly any major religion has looked at science and concluded, 'This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant'? Instead they say, 'No, no, no! My god is a little god, and I want him to stay that way. ' A religion, old or new, that stressed the magnifi- cence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.
All Sagan's books touch the nerve-endings of transcendent wonder that religion monopolized in past centuries. My own books have the same aspiration. Consequently I hear myself often described as a deeply religious man. An American student wrote to me that she had asked her professor whether he had a view about me. 'Sure,' he replied. 'He's positive science is incompatible with religion, but he waxes ecstatic about nature and the universe. To me, that is religion! ' But is 'religion' the right word? I don't think so. The Nobel Prize-winning physicist (and atheist) Steven Weinberg made the point as well as anybody, in Dreams of a Final Theory:
Some people have views of God that are so broad and flexible that it is inevitable that they will find God wherever they look for him. One hears it said that 'God is the ultimate' or 'God is our better nature' or 'God is the
A DEEPLY RELIGIOUS NON-BELIEVER 13
universe. ' Of course, like any other word, the word 'God' can be given any meaning we like. If you want to say that 'God is energy,' then you can find God in a lump of coal.
Weinberg is surely right that, if the word God is not to become completely useless, it should be used in the way people have gener- ally understood it: to denote a supernatural creator that is 'appropriate for us to worship'.
Much unfortunate confusion is caused by failure to distinguish what can be called Einsteinian religion from supernatural religion. Einstein sometimes invoked the name of God (and he is not the only atheistic scientist to do so), inviting misunderstanding by supernaturalists eager to misunderstand and claim so illustrious a thinker as their own. The dramatic (or was it mischievous? ) ending of Stephen Hawking's A Brief History of Time, 'For then we should know the mind of God', is notoriously misconstrued. It has led people to believe, mistakenly of course, that Hawking is a religious man. The cell biologist Ursula Goodenough, in The Sacred Depths of Nature, sounds more religious than Hawking or Einstein. She loves churches, mosques and temples, and numerous passages in her book fairly beg to be taken out of context and used as ammunition for supernatural religion. She goes so far as to call her- self a 'Religious Naturalist'. Yet a careful reading of her book shows that she is really as staunch an atheist as I am.
'Naturalist' is an ambiguous word. For me it conjures my child- hood hero, Hugh Lofting's Doctor Dolittle (who, by the way, had more than a touch of the 'philosopher' naturalist of HMS Beagle about him). In the eighteenth and nineteenth centuries, naturalist meant what it still means for most of us today: a student of the natural world. Naturalists in this sense, from Gilbert White on, have often been clergymen.
Darwin himself was destined for the Church as a young man, hoping that the leisurely life of a country parson would enable him to pursue his passion for beetles. But philosophers use 'naturalist' in a very different sense, as the opposite of supernaturalist. Julian Baggini explains in Atheism: A Very Short Introduction the meaning of an atheist's commitment to naturalism: 'What most atheists do believe is that although there is
14 THE GOD DELUSION
only one kind of stuff in the universe and it is physical, out of this stuff come minds, beauty, emotions, moral values - in short the full gamut of phenomena that gives richness to human life. '
Human thoughts and emotions emerge from exceedingly com- plex interconnections of physical entities within the brain. An atheist in this sense of philosophical naturalist is somebody who believes there is nothing beyond the natural, physical world, no supernatural creative intelligence lurking behind the observable universe, no soul that outlasts the body and no miracles - except in the sense of natural phenomena that we don't yet understand. If there is something that appears to lie beyond the natural world as it is now imperfectly understood, we hope eventually to understand it and embrace it within the natural. As ever when we unweave a rainbow, it will not become less wonderful.
Great scientists of our time who sound religious usually turn out not to be so when you examine their beliefs more deeply. This is certainly true of Einstein and Hawking. The present Astronomer Royal and President of the Royal Society, Martin Rees, told me that he goes to church as an 'unbelieving Anglican . . . out of loyalty to the tribe'. He has no theistic beliefs, but shares the poetic naturalism that the cosmos provokes in the other scientists I have mentioned. In the course of a recently televised conversation, I challenged my friend the obstetrician Robert Winston, a respected pillar of British Jewry, to admit that his Judaism was of exactly this character and that he didn't really believe in anything supernatural. He came close to admitting it but shied at the last fence (to be fair,
3
he was supposed to be interviewing me, not the other way around). When I pressed him, he said he found that Judaism provided a good discipline to help him structure his life and lead a good one. Perhaps it does; but that, of course, has not the smallest bearing on the truth value of any of its supernatural claims. There are many intellectual atheists who proudly call themselves Jews and observe Jewish rites, perhaps out of loyalty to an ancient tradition or to murdered relatives, but also because of a confused and confusing willingness to label as 'religion' the pantheistic reverence which many of us share with its most distinguished exponent, Albert Einstein. They may not believe but, to borrow Dan Dennett's
4 phrase, they 'believe in belief'.
A DEEPLY RELIGIOUS NON-BELIEVER 15
One of Einstein's most eagerly quoted remarks is 'Science without religion is lame, religion without science is blind. ' But Einstein also said,
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.
Does it seem that Einstein contradicted himself? That his words can be cherry-picked for quotes to support both sides of an argu- ment? No. By 'religion' Einstein meant something entirely different from what is conventionally meant. As I continue to clarify the dis- tinction between supernatural religion on the one hand and Einsteinian religion on the other, bear in mind that I am calling only supernatural gods delusional.
Here are some more quotations from Einstein, to give a flavour of Einsteinian religion.
I am a deeply religious nonbeliever. This is a somewhat new kind of religion.
I have never imputed to Nature a purpose or a goal, or anything that could be understood as anthropomorphic. What I see in Nature is a magnificent structure that we can comprehend only very imperfectly, and that must fill a thinking person with a feeling of humility. This is a genuinely religious feeling that has nothing to do with mysticism.
The idea of a personal God is quite alien to me and seems even naive.
In greater numbers since his death, religious apologists under- standably try to claim Einstein as one of their own. Some of his religious contemporaries saw him very differently. In 1940 Einstein
16THE G OD DELUS1ON
wrote a famous paper justifying his statement 'I do not believe in a personal God. ' This and similar statements provoked a storm of letters from the religiously orthodox, many of them alluding to Einstein's Jewish origins. The extracts that follow are taken from Max Jammer's book Einstein and Religion (which is also my main source of quotations from Einstein himself on religious matters). The Roman Catholic Bishop of Kansas City said: 'It is sad to see a man, who comes from the race of the Old Testament and its teach- ing, deny the great tradition of that race. ' Other Catholic clergymen chimed in: 'There is no other God but a personal God . . . Einstein does not know what he is talking about. He is all wrong. Some men think that because they have achieved a high degree of learning in
some field, they are qualified to express opinions in all. ' The notion that religion is a proper field, in which one might claim expertise, is one that should not go unquestioned. That clergyman presum- ably would not have deferred to the expertise of a claimed 'fairyologist' on the exact shape and colour of fairy wings. Both he and the bishop thought that Einstein, being theologically untrained, had misunderstood the nature of God. On the contrary, Einstein understood very well exactly what he was denying.
An American Roman Catholic lawyer, working on behalf of an ecumenical coalition, wrote to Einstein:
We deeply regret that you made your statement . . . in which you ridicule the idea of a personal God. In the past ten years nothing has been so calculated to make people think that Hitler had some reason to expel the Jews from Germany as your statement. Conceding your right to free speech, I still say that your statement constitutes you as one of the greatest sources of discord in America.
A New York rabbi said: 'Einstein is unquestionably a great scientist, but his religious views are diametrically opposed to
Judaism. '
'But'? 'But'? Why not 'and'?
The president of a historical society in New Jersey wrote a letter
that so damningly exposes the weakness of the religious mind, it is worth reading twice:
A D E E P L Y R E L I G I O U S N O N - B E L I E V E R 17
We respect your learning, Dr Einstein; but there is one thing you do not seem to have learned: that God is a spirit and cannot be found through the telescope or microscope, no more than human thought or emotion can be found by analyzing the brain. As everyone knows, religion is based on Faith, not knowledge. Every thinking person, perhaps, is assailed at times with religious doubt. My own faith has wavered many a time. But I never told anyone of my spiritual aberrations for two reasons: (1) I feared that I might, by mere suggestion, disturb and damage the life and hopes of some fellow being; (2) because I agree with the writer who said, 'There is a mean streak in anyone who will destroy another's faith. ' . . . I hope, Dr Einstein, that you were misquoted and that you will yet say some- thing more pleasing to the vast number of the American people who delight to do you honor.
What a devastatingly revealing letter! Every sentence drips with intellectual and moral cowardice.
Less abject but more shocking was the letter from the Founder of the Calvary Tabernacle Association in Oklahoma:
Professor Einstein, I believe that every Christian in America will answer you, 'We will not give up our belief in our God and his son Jesus Christ, but we invite you, if you do not believe in the God of the people of this nation, to go back where you came from. ' I have done everything in my power to be a blessing to Israel, and then you come along and with one statement from your blasphemous tongue, do more to hurt the cause of your people than all the efforts of the Christians who love Israel can do to stamp out anti-Semitism in our land. Professor Einstein, every Christian in America will immediately reply to you, 'Take your crazy, fallacious theory of evolution and go back to Germany where you came from, or stop trying to break down the faith of a people who gave you a welcome when you were forced to flee your native land. '
18 T H E G O D D E L U S 1 O N
The one thing all his theistic critics got right was that Einstein was not one of them. He was repeatedly indignant at the suggestion that he was a theist. So, was he a deist, like Voltaire and Diderot? Or a pantheist, like Spinoza, whose philosophy he admired: 'I believe in Spinoza's God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings'?
Let's remind ourselves of the terminology. A theist believes in a supernatural intelligence who, in addition to his main work of cre- ating the universe in the first place, is still around to oversee and influence the subsequent fate of his initial creation. In many theistic belief systems, the deity is intimately involved in human affairs. He answers prayers; forgives or punishes sins; intervenes in the world by performing miracles; frets about good and bad deeds, and knows when we do them (or even think of doing them). A deist, too, believes in a supernatural intelligence, but one whose activities were confined to setting up the laws that govern the universe in the first place. The deist God never intervenes thereafter, and certainly has no specific interest in human affairs. Pantheists don't believe in a supernatural God at all, but use the word God as a non- supernatural synonym for Nature, or for the Universe, or for the lawfulness that governs its workings. Deists differ from theists in that their God does not answer prayers, is not interested in sins or confessions, does not read our thoughts and does not intervene with capricious miracles. Deists differ from pantheists in that the deist God is some kind of cosmic intelligence, rather than the pantheist's metaphoric or poetic synonym for the laws of the universe. Pantheism is sexed-up atheism. Deism is watered-down theism.
There is every reason to think that famous Einsteinisms like 'God is subtle but he is not malicious' or 'He does not play dice' or 'Did God have a choice in creating the Universe? ' are pantheistic, not deistic, and certainly not theistic. 'God does not play dice' should be translated as 'Randomness does not lie at the heart of all things. ' 'Did God have a choice in creating the Universe? ' means 'Could the universe have begun in any other way? ' Einstein was using 'God' in a purely metaphorical, poetic sense. So is Stephen Hawking, and so are most of those physicists who occasionally slip
A DEEPLY RELIGIOUS NON-BELIEVER 19
into the language of religious metaphor. Paul Davies's The Mind of God seems to hover somewhere between Einsteinian pantheism and an obscure form of deism - for which he was rewarded with the Templeton Prize (a very large sum of money given annually by the Templeton Foundation, usually to a scientist who is prepared to say something nice about religion).
Let me sum up Einsteinian religion in one more quotation from Einstein himself: 'To sense that behind anything that can be experi- enced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. ' In this sense I too am religious, with the reservation that 'cannot grasp' does not have to mean 'forever ungraspable'. But I prefer not to call myself religious because it is misleading. It is destructively mis- leading because, for the vast majority of people, 'religion' implies 'supernatural'. Carl Sagan put it well: '. . . if by "God" one means the set of physical laws that govern the universe, then clearly there is such a God. This God is emotionally unsatisfying . . . it does not make much sense to pray to the law of gravity. '
Amusingly, Sagan's last point was foreshadowed by the Reverend Dr Fulton J. Sheen, a professor at the Catholic University of America, as part of a fierce attack upon Einstein's 1940 dis- avowal of a personal God. Sheen sarcastically asked whether anyone would be prepared to lay down his life for the Milky Way. He seemed to think he was making a point against Einstein, rather than* for him, for he added: 'There is only one fault with his cosmical religion: he put an extra letter in the word - the letter "s". ' There is nothing comical about Einstein's beliefs. Nevertheless, I wish that physicists would refrain from using the word God in their special metaphorical sense. The metaphorical or pantheistic God of the physicists is light years away from the interventionist, miracle- wreaking, thought-reading, sin-punishing, prayer-answering God of the Bible, of priests, mullahs and rabbis, and of ordinary language. Deliberately to confuse the two is, in my opinion, an act of intellectual high treason.
20 T H E G O D D E L U S I O N
UNDESERVED RESPECT
My title, The God Delusion, does not refer to the God of Einstein and the other enlightened scientists of the previous section. That is why I needed to get Einsteinian religion out of the way to begin with: it has a proven capacity to confuse. In the rest of this book I am talking only about supernatural gods, of which the most familiar to the majority of my readers will be Yahweh, the God of the Old Testament. I shall come to him in a moment. But before leaving this preliminary chapter I need to deal with one more matter that would otherwise bedevil the whole book. This time it is a matter of etiquette. It is possible that religious readers will be offended by what I have to say, and will find in these pages in- sufficient respect for their own particular beliefs (if not the beliefs that others treasure). It would be a shame if such offence prevented them from reading on, so I want to sort it out here, at the outset.
A widespread assumption, which nearly everybody in our society accepts - the non-religious included - is that religious faith is especially vulnerable to offence and should be protected by an abnormally thick wall of respect, in a different class from the respect that any human being should pay to any other. Douglas Adams put it so well, in an impromptu speech made in Cambridge
5
shortly before his death, that I never tire of sharing his words:
Religion . . . has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, 'Here is an idea or a notion that you're not allowed to say any- thing bad about; you're just not. Why not? - because you're not! ' If somebody votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says 'I mustn't move a light switch on a Saturday', you say, 'I respect that'.
Why should it be that it's perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that,
A D E E P L Y RE L 1 G I O U S N O N - B E L I E V E R 21
Macintosh instead of Windows - but to have an opinion about how the Universe began, about who created the Universe . . . no, that's holy? . . . We are used to not challenging religious ideas but it's very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you're not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be.
Here's a particular example of our society's overweening respect for religion, one that really matters. By far the easiest grounds for gaining conscientious objector status in wartime are religious. You can be a brilliant moral philosopher with a prizewinning doctoral thesis expounding the evils of war, and still be given a hard time by a draft board evaluating your claim to be a conscientious objector. Yet if you can say that one or both of your parents is a Quaker you sail through like a breeze, no matter how inarticulate and illiterate you may be on the theory of pacifism or, indeed, Quakerism itself.
At the opposite end of the spectrum from pacifism, we have a
pusillanimous reluctance to use religious names for warring
factions. In Northern Ireland, Catholics and Protestants are
euphemized to 'Nationalists' and 'Loyalists' respectively. The very
word 'religions' is bowdlerized to 'communities', as in 'inter-
community warfare'. Iraq, as a consequence of the Anglo-American
invasion of 2003, degenerated into sectarian civil war between
Sunni and Shia Muslims. Clearly a religious conflict - yet in the
Independent of 20 May 2006 the front-page headline and first lead-
ing article both described it as 'ethnic cleansing'. 'Ethnic' in this
context is yet another euphemism. What we are seeing in Iraq is
religious cleansing. The original usage of 'ethnic cleansing' in the
former Yugoslavia is also arguably a euphemism for religious
cleansing, involving Orthodox Serbs, Catholic Croats and Muslim
6 Bosnians.
I have previously drawn attention to the privileging of religion
7 in public discussions of ethics in the media and in government.
Whenever a controversy arises over sexual or reproductive morals,
22 T H E G O D D E L U S 1 O N
you can bet that religious leaders from several different faith groups will be prominently represented on influential committees, or on panel discussions on radio or television. I'm not suggesting that we should go out of our way to censor the views of these people. But why does our society beat a path to their door, as though they had some expertise comparable to that of, say, a moral philosopher, a family lawyer or a doctor?
Here's another weird example of the privileging of religion. On
21 February 2006 the United States Supreme Court ruled that a
church in New Mexico should be exempt from the law, which
everybody else has to obey, against the taking of hallucinogenic
8
drugs. Faithful members of the Centro Espirita Beneficiente Uniao
do Vegetal believe that they can understand God only by drinking hoasca tea, which contains the illegal hallucinogenic drug dimethyl- tryptamine. Note that it is sufficient that they believe that the drug enhances their understanding. They do not have to produce evidence. Conversely, there is plenty of evidence that cannabis eases the nausea and discomfort of cancer sufferers undergoing chemotherapy. Yet the Supreme Court ruled, in 2005, that all patients who use cannabis for medicinal purposes are vulnerable to federal prosecution (even in the minority of states where such specialist use is legalized). Religion, as ever, is the trump card. Imagine members of an art appreciation society pleading in court that they 'believe' they need a hallucinogenic drug in order to enhance their understanding of Impressionist or Surrealist paint- ings. Yet, when a church claims an equivalent need, it is backed by the highest court in the land. Such is the power of religion as a talisman.
Seventeen years ago, I was one of thirty-six writers and artists
commissioned by the magazine New Statesman to write in support 9
of the distinguished author Salman Rushdie, then under sentence of death for writing a novel. Incensed by the 'sympathy' for Muslim 'hurt' and 'offence' expressed by Christian leaders and even some secular opinion-formers, I drew the following parallel:
If the advocates of apartheid had their wits about them they would claim - for all I know truthfully - that allow- ing mixed races is against their religion. A good part of
A DEEPLY RELIGIOUS NON-BELIEVER 23
the opposition would respectfully tiptoe away. And it is no use claiming that this is an unfair parallel because apartheid has no rational justification. The whole point of religious faith, its strength and chief glory, is that it does not depend on rational justification. The rest of us are expected to defend our prejudices. But ask a religious person to justify their faith and you infringe 'religious liberty'.
Little did I know that something pretty similar would come to
pass in the twenty-first century. The Los Angeles Times (10 April
2006) reported that numerous Christian groups on campuses
around the United States were suing their universities for enforcing
anti-discrimination rules, including prohibitions against harassing
or abusing homosexuals. As a typical example, in 2004 James
Nixon, a twelve-year-old boy in Ohio, won the right in court to
wear a T-shirt to school bearing the words 'Homosexuality is a sin,
Islam is a lie, abortion is murder. Some issues are just black and
10
white! ' The school told him not to wear the T-shirt - and the boy's
parents sued the school. The parents might have had a conscionable case if they had based it on the First Amendment's guarantee of freedom of speech. But they didn't: indeed, they couldn't, because free speech is deemed not to include 'hate speech'. But hate only has to prove it is religious, and it no longer counts as hate. So, instead of freedom of speech, the Nixons' lawyers appealed to the con- stitutional right to freedom of religion. Their victorious lawsuit was supported by the Alliance Defense Fund of Arizona, whose business it is to 'press the legal battle for religious freedom'.
The Reverend Rick Scarborough, supporting the wave of similar
Christian lawsuits brought to establish religion as a legal justifi-
cation for discrimination against homosexuals and other groups,
has named it the civil rights struggle of the twenty-first century:
'Christians are going to have to take a stand for the right to be
11
Christian. ' Once again, if such people took their stand on the right
to free speech, one might reluctantly sympathize. But that isn't what it is about. The legal case in favour of discrimination against homosexuals is being mounted as a counter-suit against alleged religious discrimination! And the law seems to respect this. You
24 T H E G O D D E L U S 1 O N
can't get away with saying, 'If you try to stop me from insulting homosexuals it violates my freedom of prejudice. ' But you can get away with saying, 'It violates my freedom of religion. ' What, when you think about it, is the difference?
