June 06, 2007
Taking offense (revisited)
There has been an interesting and (as usual) thoughtful set of responses to my earlier post on taking offense to critiques of religion. Instead of responding to each commenter separately as I usually do, in this case I thought I would respond to all collectively, not because they are all saying the same thing, but to make my response more coherent and less fragmented. I would urge readers to read those earlier comments in order to get a better sense of the context of this posting.
When it comes to critiques of religion, I think that the two issues of plausibility and worthiness tend to get conflated. When atheists put religions like Christianity and Judaism and Islam and Hinduism into the same basket as fairies and the Easter bunny, they are raising the issue of plausibility, making the point that all these beliefs suffer from the same lack of evidence for the existence of god and thus are equally implausible. That argument should be responded to on the basis of evidence.
But that is typically not what happens. The issue of relative plausibility is rarely addressed head-on. Instead religious believers tend to shift the focus to one of worthiness, and argue that mainstream religious beliefs have resulted in great things (like highly altruistic self-sacrificial behavior and contributions to culture) while beliefs in the Easter bunny and fairies and the Flying Spaghetti Monster have not, and thus religious ideas are worthy of greater 'respect' and should not be lumped with the others. (There is also an indirect implication that if religious ideas are more worthy, they should also be more plausible, but that argument is logically unsound. It should really be backwards, that more plausible ideas are more worthy (in a scientific and not moral sense) of belief.)
But even if we go along with the shift to worthiness, the issue is a wash. No one can deny that religions have inspired great music and poetry and art. But no one can deny that they have also resulted in unspeakable cruelty and murder and destruction. Even if we avoid a crude estimate of relative numbers for each side, religious people tend want to only consider the positive benefits and disown the negative results by saying that the people who did the latter things were really acting from other, baser, motives and were somehow deluded into thinking that they were following god's will when they were actually working against it.
But if that is the case, then we can say the same thing about the motives of those who do positive things as well, that although they think and say they do it because of god, they are really doing it out of love of music and poetry and humanity and so on. If you accept people's stated reasons for doing good things at face value, how can you reject their stated reasons for doing bad things?
As for the idea that comparing beliefs in god to Easter bunnies is offensive because it makes religious people look like simpletons, the whole point of my earlier post was to argue that this was not true, that in fact many very smart people over the centuries have believed in religion because they are able to find complex and sophisticated reasons for doing so. Michael Shermer's words, which I used in that post, are worth quoting again: "Smart people believe weird things because they are skilled at defending beliefs they arrived at for non-smart reasons."
Recall Pascal Boyer's incredulity at the Christian theologian's contempt for Fang beliefs about witches. The Cambridge University theologian had probably put in a lot of effort into creating reasons for believing his own religion and no effort into justifying the Fang beliefs. But there is no reason to think that the Fang people (or those who believe in voodoo or shamanistic or animistic religions) are any dumber or smarter than the Christian theologian or Christians or Jews or Muslims or Hindus in general. The Fang and others have probably striven over centuries into developing reasons why their own beliefs are worthy and the beliefs of others are not.
Recall Jacob Weisberg, who was refreshingly candid as to why he disdained Mormonism while valuing the more traditional religions: "Mormonism is different because it is based on such a transparent and recent fraud. It's Scientology plus 125 years. Perhaps Christianity and Judaism are merely more venerable and poetic versions of the same. But a few eons makes a big difference. The world's greater religions have had time to splinter, moderate, and turn their myths into metaphor." (my emphasis)
The key factor at play here is not the intelligence of the believer but the level of desire to believe. If people really need to or want to believe something, they will find reasons to do so. The smarter people are, the more sophisticated and complex their reasons will be. And if they were to shift their considerable talents to other beliefs such as fairies and the Easter bunny and the Flying Spaghetti Monster, over time they will be equally successful.
POST SCRIPT: Preview of Sicko
Check out the preview of the new Michael Moore film Sicko on the scandal that is the US health industry:
You can also see a scene from the film, where Moore visits an English hospital:
The film is being released on June 29, 2007. I am definitely going to see it as soon as it comes out.