Thursday, 24 April 2014

Why I am not an atheist

The New Atheist movement that has developed from the mid-2000s around the 'four horsemen of the apocalypse' - Hitchens, Dennett, Harris, Dawkins, and various other pundits, has had a tremendous public impact. Godlessness has never had a higher public profile. How wonderful for unbelievers like me? Hardly. I am as embarrassed by the New Atheists as many Christians are embarrassed by the evangelical fundamentalists who appoint themselves the representatives of Christianity.

It has often been noted that the New Atheist movement has contributed no original arguments or ideas to the debate about religion. But the situation is worse than this. The main achievement of New Atheism - what defines it as a more or less coherent movement - is its promulgation of a particular version of atheism that is quasi-religious, scientistic, and sectarian. Atheism has been redefined and rebranded into an identity I must reject. My unbelief is apathetic and simply follows from my materialism - I don't see why I should care about the non-existence of gods. What the New Atheists call 'rationality' is an impoverished way of understanding the world that excludes meanings and values. At the political level, the struggle for secularism requires more liberalism, not more atheism.

Friday, 11 April 2014

Internationalise History!

History too important to be left to national politicians as a social engineering project for their ideological or ethnic visions of national identity.

First, the principle. The idea of ‘national histories' should be replaced with the unitary ideal of international history, that all official histories should be compatible with each other as literal facts must be. History is about matters of fact and their true explanation just as science is. Yet, while more or less the same science is taught in schools all over the world (with the exception of a few theocracies), national histories are very often self-serving opinion taught as fact, i.e. propaganda. The result is the dangerous cultivation by governments of the ignorance and resentment of their citizens.

Second, there should be a grievance mechanism that reflects the moral fact that the way history is taught is a matter not only for national governments - democratic or otherwise - but of human rights below and international relations above. The model might be the European Court of Human Rights, to which both individuals and other member states can bring cases about the misbehaviour of national governments. But instead of legal judges we would have a panel of internationally respected academic historians. False, substantially misleading, or unjust official histories and school curricula would lead to binding legal rulings against propagandist governments, including punitive fines and reform requirements.