Hey, there’s a virtual book floating on the verge of existence here

cover

I have good news and bad news.

The excellent news: I have received the copy-edited manuscript of my book-to-be, The Happy Atheist, from Pantheon. After many delays, it’s finally going to happen for sure! Go pre-order your copy now! Buy buy buy buy buy!

The heart-attack-inducing but not at all unexpected news: I’m supposed to review this manuscript and make any corrections and changes (and I’m on a firm deadline, so have no fear, this will not cause any further delays), and when I opened it up, it was a wall of purple editor’s marks — just page after page of nits picked and wording/grammatical errors hacked into submission. Editors are truly scary people, but I know they have an essential role in the ecosystem — I think they’re kind of like a top predator, poised to cull the herd and feast on the flesh of the weak.

Anyway, I can tell what I’ll be doing this week. Licking wounds. But it’s good for me!

Scientology is creeping me out

I’ve been reading Going Clear: Scientology, Hollywood, and the Prison of Belief by Lawrence Wright, which I have to say is one of the most frustrating books I’ve ever worked through. Not because it is a bad book, but because the author is doing his job: Wright maintains a detached, non-judgmental, even sympathetic tone while describing appalling madness. I’m about two-thirds of the way through the book, and I’m still waiting for Wright to snap and tell us what he really thinks about the evil L. Ron Hubbard has wrought — a step I would have reached by about page two.

It’s painful. Hubbard was so clearly delusional and so malevolently manipulative that you find it hard to believe people actually do fall for this nonsense, and fall for it hard. People put up with shocking abuse for years, decades even, all the while apologizing for their behavior, making excuses for the church, and even voluntarily submitting to the most degrading punishments. For instance, Scientology maintains something called the Rehabilitation Project Force (RPF), which is little more than confinement and humiliation. People who question the dogma or annoy David Miscavage (the head of the religion now that Hubbard is dead) or sometimes just on a whim are tossed into basements or kept in trailers with no furnishings, no means of communication, and fed on slops, with frequent punishment drills. It’s like a horrible caricature of a banana republican prison — it is a prison.

But there aren’t locks on the doors. The inmates stay there, punishing themselves, begging for more, all in the hopes of achieving redemption in the eyes of the psychotics running the show. The whole book is a lesson on how human psychology can be warped and used by religion, leading people to submit to commands that I can’t imagine ever respecting…but they are led step by step into an earthly hell, all the while thinking it’s paradise.

One thing that struck me is that Scientology is a pathological extreme, but in substance it’s no different than other religions. And this was confirmed in a discussion of the numerous court cases that challenged Scientology. Scientology had its tax exemption as a religion stripped from it for a long while, and fought hard to get it back (and they eventually did, in a craven capitulation by the IRS). One of their allies in these trials was a former Franciscan friar and product of the Harvard Divinity School, Frank Flinn, who happily defined religion for the courts and pointed out that Scientology was just like Catholicism.

Flinn defined religion as a system of beliefs of a spiritual nature. There must be norms for behavior — positive commands, and negative prohibitions or taboos — as well as rites and ceremonies, such as initiations, prayers, and services for weddings and funerals. By these means, the believers are united into an identifiable community that seeks to live in harmony with what they perceive as the ultimate meaning of life. Flinn argued that Scientology amply fulfilled these requirements, even if it different in expression of them from traditional denominations.

Like Catholicism, Flinn explained, Scientology is a hierarchical religion. He compared L. Ron Hubbard to the founders of Catholic religious orders, including his own, started by Saint Francis of Assisi, whose followers adopted a vow of poverty. Financial disparities within a church are not unusual. Within the hierarchy of Catholicism, for instance, bishops often enjoy a mansion, limousines, servants, and housekeepers; the papacy itself maintains thousands of people on its staff, including the Swiss Guards who protect the pope, and an entire order of nuns dedicated to being housekeepers for the papal apartments.

The Catholic Church also maintains houses of rehabilitation (like the RPF) for errant priests hoping to reform themselves. Flinn saw the RPF as being entirely voluntary and even tame compared to what he experienced as a friar in the Franciscan Order. He willingly submitted to the religious practice of flagellation on Fridays, whipping his legs and back in emulation of the suffering of Jesus before his crucifixion.

…

One of Flinn’s most interesting and contested points had to do with hagiography, by which he meant attributing extraordinary powers — such as clairvoyance, visions of God or angels, or the ability to perform miracles — to the charismatic founders of a religion. He pointed to the virgin birth of Jesus, the ability of Buddha to “transmigrate” is soul into the heavens, or Moses bringing manna to the people of Israel. Such legends are useful in that the bolster the faith of a community, Flinn said. The glaring discrepancies in Hubbard’s biography should be seen in the light of the fact that any religion tends to make its founder into something more than human.

I found myself agreeing entirely with Flinn: Scientology is a religion, different in no substantial way from Catholicism, and I think it should be classified as such. No problem.

What irritates me, though, is that anyone can read that and argue that any religion deserves a tax exemption, or should be regarded as anything more than a self-aggrandizing perpetual money-making machine for the hierarchy. As I said, the IRS did eventually give in in an out-of-court settlement and let the Church of Scientology have everything they wanted…but the message they should have taken away is that no church deserves special treatment. Tax ’em all. Remind the world that all of their mythologies are lies, and that all are just as corrupt and just as fraudulent as Scientology.

Kylie Sturgess has a documentary on the Australian Scientology RPF. Another thing brought up is how they keep children in ignorance, a point also brought up in Wright’s book with an example of one young woman.

Lauren was told that Scientologists shouldn’t look at negative stories about the religion. She was supposed to be saving the planet, so why was she wasting her time reading lies? Because of her isolation, and the censorship imposed on her education, when Lauren finally graduated from high school at the age of twenty, she had never heard anyone speak ill of Scientology, nor did she question the ban on research about her religion. She thought, “I guess I’m not supposed to do these things. I will stay away.” Like her father [Paul Haggis], she learned it was easier not to look.

Atheism and the real search for meaning

Almost every day, I get a pugnacious email or a tweet saying something like this:

Atheism is the lack of belief in the existence of gods. Period.

It’s been that way for about three years now, ever since I gave a talk in Montreal in which, in a brief aside (at about the 18’30” mark), I decried the dogmatic dumbness of “Dictionary Atheists”, a talk I followed up with a post in which I explained why dictionary atheism is wrong.

I had made the mistake, you see, of pointing out that atheism is more than just disbelief. I suppose I could have mentioned that a painting is more than pigment on canvas, families are more than just small groups of people, and that people are more than ambulatory arrangements of carbon compounds, but let’s not go crazy here — it was heretical enough that I expected atheists to do more with reason and rationality than simply deny god. How dare I confront people with history and context, and meaning and consequences, when all they wanted was a simple statement that made them better than other people?

I was actually surprised and disappointed at the volley of denunciations that followed that post, and like I say, almost every day I get reminders from indignant atheists who insist that their ideas are meaningless and inconsequential, and must be interpreted in the narrowest way. Sadly, another kind of email I get (with lower frequency, fortunately) comes from people who are growing disenchanted with atheism, precisely because so many dogmatists refuse to apply reason to their lives and everyone’s lives, while demanding that they be acknowledged as “True” Atheists, that is, Dictionary Atheists.

Dictionary Atheists disbelieve in gods and dislike religion, but that’s it. The fact that the universe is an uncaring place, that we’re products of chance and necessity rather than benevolence, that we only have each other to help ourselves through this life…none of that matters. So when you say that reason demands equality, when rationality dictates community, when justice ought to be part of the godless agenda, they reflexively throw out that dictionary definition to deny any expectation that there ought to be more to atheism than cussing out gods. They’re intellectual cowards who run away from the full implications of living in a godless universe.

So I get despairing letters from people who once saw atheism as a shining promise, and now see it as a refuge for the same old haters, the same old deniers, the same old reactionaries trying to use their received wisdom as a too to silence new voices and new ideas. And sometimes I feel a little despair, too.

But I haven’t given up. I still think atheism is the best path to comprehending our world and making it better — better in all ways, not just scientific and technological, but also socially. The atheist movement is not in the hands of dictionary atheists, and it’s not growing by recruiting more narrow-minded deniers; it’s growing by helping people realize that it’s something more and something beautiful.

There are also still plenty of people who appreciate the depth of freethought, and are willing to discuss its roots and meaning. And one of my favorites is Susan Jacoby, who really gets it.

This widespread misapprehension that atheists believe in nothing positive is one of the main reasons secularly inclined Americans — roughly 20 percent of the population — do not wield public influence commensurate with their numbers. One major problem is the dearth of secular community institutions. But the most powerful force holding us back is our own reluctance to speak, particularly at moments of high national drama and emotion, with the combination of reason and passion needed to erase the image of the atheist as a bloodless intellectual robot.

It’s not just speaking that we need to do: we need to find common cause in human concerns. And rejecting religion just isn’t that great a concern — it’s a side-effect, not a goal, of realizing how the world works, as a great natural, material process. You lack belief in the existence of gods? That’s nice, you’ve taken your first tiny baby step. Now what does that mean for human affairs? What will you do next? When will you stride forward and do something that matters with your new freedom?

Freedom is the word, after all. Many of us have noted that rejecting god and religion is a liberating act. But now that you’re free, you should do something, and being an atheist means we are enabled to do more.

The atheist is free to concentrate on the fate of this world — whether that means visiting a friend in a hospital or advocating for tougher gun control laws — without trying to square things with an unseen overlord in the next. Atheists do not want to deny religious believers the comfort of their faith. We do want our fellow citizens to respect our deeply held conviction that the absence of an afterlife lends a greater, not a lesser, moral importance to our actions on earth.

Today’s atheists would do well to emulate some of the great 19th-century American freethinkers, who insisted that reason and emotion were not opposed but complementary.

There’s the step the Dictionary Atheists don’t want to take — that once you’ve thrown off your shackles you’re now obligated to do something worthwhile with your life, because now all of our lives shine as something greater and more valuable and more important. That with freedom comes responsibility.

We must speak up as atheists in order to take responsibility for whatever it is humans are responsible for — including violence in our streets and schools. We need to demonstrate that atheism is rooted in empathy as well as intellect. And although atheism is not a religion, we need community-based outreach programs so that our activists will be as recognizable to their neighbors as the clergy.

But not as clergy, as privileged people set apart from others by a special paternalistic relationship. How about as a community of equals? What if every atheist, rather than some particular special subset of atheists, were to acknowledge their part in building a better society?

Maybe then this movement could change the world.

(By the way, Jacoby has a new book, The Great Agnostic: Robert Ingersoll and American Freethought which I’ve ordered. She has always been a brilliant contributor to atheism.)

The most despised science reviewer of 2012 is…

We’re through the looking glass again, with another weird post from the Guardian’s pet anti-science writer, the philosopher/theologian Mark Vernon. He’s never met a critic of science he didn’t love, and every scientist is a promoter of scientism. He’s a knee-jerk teleologist, which is a fancy way of saying he sees god everywhere.

His latest is apparently an annual thing in which he announces “the most despised book” of the year. What that means is that it’s a book that’s recognized as bullshit by scientists, so by reflex he assumes it must be wonderful. In 2010, he gave it to Jerry Fodor and Massimo Piattelli-Palmarini for a book that was genetically illiterate nonsense. In 2011 it was a book I know nothing about, but claimed that neuroscience could never explain the mind. In 2012, the runner-up was Rupert Sheldrake, who seems to be Vernon’s good buddy (I am not surprised), but the big prize goes to Thomas Nagel, who’s a well-regarded philosopher who dropped a big clinker this year, with a book that claims we ought to consider Intelligent Design more seriously.

I’ve skimmed Nagel’s book, and it’s a lot of ponderous musing with no foundation in evidence at all. Vernon’s article is no better. It’s enough that Nagel is an advocate for teleology, and that’s really all he can say about it: “he wonders whether science needs to entertain the possibility that a teleological trend is immanent in nature.” “Wondering” is cheap, evidence is hard. He basically finds it inconceivable that all of the universe could have natural causes, so therefore science is inadequate, so therefore we ought to be considering supernatural factors.

You know, that’s a really stupid argument. If you want the details on the poverty of Nagel’s book, read Leiter & Weisberg’s review.

But if you want to claim that there is a purpose or a pattern of goal-seeking behavior by the universe as a whole, show your work. Give me good cause to think there is positive evidence of something shaping our history; don’t just cite your incomprehension.

Well, unless that is you want to win an award from Mark Vernon. Unfortunately, that’s worth less than nothing.

Things to do on Sunday in Minneapolis

Come to a book reading! the Minnesota Atheists are sponsoring a reading at the Southdale Libary at 2pm from our anthology, Atheist Voices of Minnesota: an Anthology of Personal Stories. I’ll be reading from my chapter, and a heap o’ other people will read their godless stories, and then afterwards we’re heading over to Q Cumbers Restaurant for a healthy meal of fresh salads and fruit and various other things (use your imagination).

It will be fabulous. And it will be the most exciting thing happening in Minnesota all day long! You must come!

More childrens’ books, please

This looks worthy: Annaka Harris has a kickstarter project for a children’s book, I Wonder.

I Wonder is about a little girl named Eva who takes a walk with her mother and encounters a range of mysteries – from gravity, to life cycles, to the vastness of the universe. She learns to talk about how it feels to not know something, and she learns that it’s okay to say “I don’t know.” Eva discovers that she has much to learn about the world and that there are many things even adults don’t know – mysteries for everyone in the world to wonder about together!

This is the kind of thing we need more of — get them young, and get them thinking.

Hitchens’ last eloquent gasp

I just ordered Hitchens’ Mortality; it’ll be out next week. I’m very much looking forward to it in a grim sort of way. You can read the last chapter right now, and incoherent and scattered as those terminal jottings are, it’s still marvelously well-written. My favorite quote so far?

If I convert it’s because it’s better that a believer dies than that an atheist does.

You know the whole book is going to be full of those.

This is my happy face

Because my copy of Evolution: Making Sense of Life, by Carl Zimmer and Douglas Emlen, arrived today.

Actually, I lied. My happy face is oscillating back and forth with my frowny face. My frowny face is saying that I’ve got too much work to do to enjoy a new evolution textbook, no matter how well written it is.

You may also have a frowny face when you follow the link to Amazon, because this is an academic textbook and it is priced accordingly. Sorry.