{"id":10036,"date":"2016-01-24T20:25:04","date_gmt":"2016-01-24T20:25:04","guid":{"rendered":"http:\/\/secularright.org\/SR\/wordpress\/?p=10036"},"modified":"2016-01-24T20:25:04","modified_gmt":"2016-01-24T20:25:04","slug":"evolving-with-gods","status":"publish","type":"post","link":"https:\/\/secularright.org\/SR\/wordpress\/evolving-with-gods\/","title":{"rendered":"Evolving with Gods"},"content":{"rendered":"

\"akhenaten\"<\/a>Here’s John Gray in The New Statesman<\/em>, \u00a0reviewing<\/a> God Is Watching You: How the Fear of God Makes Us Human<\/em> by Dominic Johnson:<\/p>\n

An evolutionary biologist trained at Oxford who also holds a doctorate in political science, Johnson believes that the need to find a more-than-natural meaning in natural events is universal \u2013 \u201ca ubiquitous phenomenon of human nature\u201d \u2013 and performs a vital role in maintaining order in society. Extending far beyond cultures shaped by monotheism, it \u201cspans cultures across the globe and every historical period, from indigenous tribal societies . . . to modern world religions \u2013 and includes atheists, too\u201d.<\/p>\n

Reward and punishment may not emanate from a single omnipotent deity, as imagined in Western societies. Justice may be dispensed by a vast unseen army of gods, angels, demons and ghosts, or else by an impersonal cosmic process that rewards good deeds and punishes wrongdoing, as in the Hindu and Buddhist conception of karma. But some kind of moral order beyond any human agency seems to be demanded by the human mind, and this sense that our actions are overseen and judged from beyond the natural world serves a definite evolutionary role. Belief in supernatural reward and punishment promotes social co-operation in a way nothing else can match. The belief that we live under some kind of supernatural guidance is not a relic of superstition that might some day be left behind but an evolutionary adaptation that goes with being human.<\/p><\/blockquote>\n

That\u2019s not true for everyone, of course (as it happens, the idea of a meaningless, indifferent universe suits me just fine) but as a general principle it is convincing. And that means that religion is not going away any time soon, or ever.<\/p>\n

In the course of an article <\/a>for Politix<\/em> on godless conservatives written a couple of years back, I noted this:<\/p>\n

Godless conservatives however are rarely anti-religious. They often appreciate religion as a force for social cohesion and as a link to a nation\u2019s past. They may push back hard against religious extremism, but, unlike today\u2019s \u201cnew atheists\u201d they are most unlikely to be found railing against \u201csky fairies.\u201d Mankind has evolved in a way that makes it strongly disposed towards religious belief, and conservatism is based on recognizing human nature for what it is.<\/p><\/blockquote>\n

New Atheists (and plenty of old ones too) not so much\u2026<\/p>\n

Gray:<\/p>\n

[The] \u201cnew atheists\u201d are simple souls. In their view, which derives from rationalist philosophy and not from evolutionary theory, the human mind is a faculty that seeks an accurate representation of the world. This leaves them with something of a problem. Why are most human beings, everywhere and at all times, so wedded to some version of religion? It can only be that their minds have been deformed by malignant priests and devilish power elites. Atheists have always been drawn to demonology of this kind; otherwise, they cannot account for the \u00adpersistence of the beliefs they denounce as poisonously irrational. The inveterate human inclination to religion is, in effect, the atheist problem of evil.<\/p>\n

But what if belief in the supernatural is natural for human beings? For anyone who takes the idea of evolution seriously, religions are not intellectual errors, but \u00adadaptations to the experience of living in an uncertain and hazardous world. What is needed \u2013 and still largely lacking \u2013 is a perspective in which religion is understood as an inexhaustibly complex variety of beliefs and practices that have evolved to meet enduring human needs.<\/p><\/blockquote>\n

If the religious instinct is always likely to be with us, then, rather than railing against religion as a whole, it is much more useful to weigh different forms of religious expression against each other. All religions are not the same. Some faiths will be more benign than others. Equally there are different ways of following a faith. What a holy book says is one thing, how its followers behave can be quite another. Religions develop over time: what was, so to speak, writ in stone thousands of years ago, may now be read by many of the faithful as nothing more than folklore.<\/p>\n

And man, of course, can shape the course of that development. If I had to design a religion, it would \u00a0be kindly, gently patriotic, theologically broad-minded, a quiet conservator of tradition and order with room (for those who want it) for a spot of the supernatural, but little time for superstition, the navel-gazing nonsense of mysticism or an over-insistence on dogma. In fact, it would look a lot like an idealized version of the Church of England <\/a>of seventy or eighty years ago, a happy accident of history that is far from likely to be repeated.<\/p>\n

But back to Gray:<\/p>\n

Practically without exception, the atheist movements of the past few centuries testify to a demand for meaning that has led them to replicate many of the patterns of thinking distinctive of monotheism, and more particularly of Christianity.<\/p>\n

For Christians, human history isn\u2019t an endless succession of cycles \u2013 as it was for the ancient Greek and Romans, for example \u2013 but a story, and one of a distinctive kind. Unlike practitioners of polytheism, who seek and find meaning in other ways, Christians have found sense in life through a mythical narrative in which humankind is struggling towards redemption. It is a myth that infuses the imagination of countless people who imagine they have left religion behind. The secular style of modern thinking is deceptive. Marxist and liberal ideas of \u201calienation\u201d and \u201crevolution\u201d, \u201cthe march of humanity\u201d and \u201cthe progress of civilisation\u201d are redemptive myths in disguise.<\/p>\n

For some, atheism may be no more than a fundamental lack of interest in the concepts and practices of religion. But as an organised movement, atheism has always been a surrogate faith. Evangelical atheism is the faith that mass conversion to godlessness can transform the world. This is a fantasy. If the history of the past few centuries is any guide,\u00a0a godless world would be as prone to savage conflicts as the world has always been. Still, the belief that without religion human life would be vastly improved sustains and consoles many a needy unbeliever \u2013 which confirms the essentially religious character of atheism as a movement.<\/p>\n

Atheism need not be an evangelical cult. Here and there one finds thinkers who have truly left redemptive myths behind. The American journalist and iconoclast H L Mencken was a rambunctious atheist who delighted in lambasting religious believers; but he did so in a spirit of mockery, not out of any interest in converting them into unbelievers. Wisely, he did not care what others believed. Rather than lamenting the fact of incurable human irrationality, he preferred to laugh at the spectacle it presents. If monotheism was, for Mencken, an amusing exhibition of human folly, one suspects he would have found the new atheism just as entertaining.<\/p><\/blockquote>\n

Rightly so.<\/p>\n

Read the whole thing.<\/p>\n","protected":false},"excerpt":{"rendered":"

Here’s John Gray in The New Statesman, \u00a0reviewing God Is Watching You: How the Fear of God Makes Us Human by Dominic Johnson: An evolutionary biologist trained at Oxford who also holds a doctorate in political science, Johnson believes that … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_mi_skip_tracking":false},"categories":[711],"tags":[69,123,530],"_links":{"self":[{"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/posts\/10036"}],"collection":[{"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/users\/64"}],"replies":[{"embeddable":true,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/comments?post=10036"}],"version-history":[{"count":2,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/posts\/10036\/revisions"}],"predecessor-version":[{"id":10039,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/posts\/10036\/revisions\/10039"}],"wp:attachment":[{"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/media?parent=10036"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/categories?post=10036"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/secularright.org\/SR\/wordpress\/wp-json\/wp\/v2\/tags?post=10036"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}