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Mars Will Send No More

Tag Archives: atheism

Rationality, Religion, and Art

31 Sunday Jul 2022

Posted by Mars Will Send No More in quarterly report

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art, atheism, fiction, God, memoir, reflections, religion, writing

art generated by Midjourney

One of the unaddressed, human problems for atheists is the concept of irrationality. While I feel that Richard Dawkins and his Foundation for Reason and Science are a good example of the intellectual trend that needs to become more widespread in America and across the globe, an appeal to humans to be completely rational faces an intractable problem. Despite our capacity for reason and rationality, we also experience life in non-rational ways.

While the scientific method often reveals an underlying order to the chaos we experience, we cannot say the universe itself is rational. Everyone knows what it is like to confront events in life that seem totally absurd. Entire movements in the world of art have sprung up to address this. No matter how much we want to believe that we could be completely rational beings, the human mind is a playground for irrational thoughts, beliefs, and behaviors.

My observations of the behaviors of others and myself in my five decades on this planet lead me to conclude that a purely rational approach to life leaves out some important aspects of human experience. I believe this contributes to the persistence of religion, even in eras such as ours where organized religion, zealotry, and extremist fundamentalism produce or justify violence, suffering, misogyny, racism, and abuse. The evils committed in the name of religious good or faith remain unshakable to this day, and those of us who have opted out of our religious backgrounds find this both sad and perplexing. How, we ask, can people continue to cling to primitive, Bronze-Age ideas that breed hate and intolerance and prevent society from progressing towards more humane and inclusive goals?

Many before me have attempted to answer this question, so let’s consider the four most common evaluations. First, humans fear death. Religion offers comfort in the face of a universe that in no way cares about any individual, by creating deities who do care. Religion offers comfort in a universe where everything we are is guaranteed to end, by creating an artificial afterlife where we can live on.

This afterlife is often posited as a form of justice which is absent from the actual universe, an afterlife where “good” people are rewarded and “bad” people are punished. In real life, horrible people get away with horrible things while kind and decent people suffer. Imaginary concepts such as heaven and hell give comfort that there is a form of cosmic justice that exists beyond this world.

Second, humans crave order. Disorder is frightening. The unpredictability of life is frightening, and humans are not alone in this fear. Consider how stressed a pet dog or cat can become if their routine is disrupted, or if forces beyond their comprehension appear to threaten them. If you’ve ever seen a pet hide under a bed during a thunderstorm, or develop oddly unhealthy habits around grooming and eating to deal with stress, then you know what I mean.

In the face of this fear of the disorderly and unknown, religion grants the illusion of cosmic order and also creates an imaginary ruler of that order, one who can set things right or who has a master plan in which we can place our trust. This non-existent cosmic ruler also imposes a moral authority that sweeps away the supremely challenging ethical task of deciding for oneself what is right and wrong—a task plagued by the same disorder and incomprehensible complexity of the world we experience. Deciding for oneself is hard. Having an authority hand you the answers is easy.

Third, humans look for agency. Part of progressing from an infant to a socially mature adult is the realization that other humans and even animals are like oneself in that they have agency. Others can make decisions and choices, have feelings and thoughts, and presumably have some kind of experience of life that is conscious in the same way that we are conscious. Empathy is when we come to consider that the experience of others is something to be respected, understood, and treated with kindness, because we can imagine that we know what that other person or animal feels. Their pain is like our pain. Their hopes are like our hopes. Their joy is like our joy. Their problems are like our problems.

But as important as this empathy toward other agents is to social cohesion in groups—from the smallest tribe to the largest nation—the human mind also seeks to find conscious agency in objects and events which simply have none. A rock or a bolt of lightning or a gust of wind has no agency, but the human mind naturally wants to believe it does. On one end of the religious spectrum, this results in pantheism where every object possesses some form of consciousness. At the other end of the spectrum, it results in monotheism where every action of every object is guided by the conscious choices of some cosmic ruler.

In the middle of the spectrum lie various gradients of these ideas. Though none of them are true or even remotely provable, their allure is the comfort that we do not live in an unfeeling and unconscious universe, but one where we might affect the outcomes of events by supplicating these non-existent agents through prayer, sacrifice, good deeds, wars against non-believers, and many other actions which do not affect the physical behavior of the universe.

Our attempts to appease the gods might make us feel better, or they might lead to atrocities, or both. They might lead us to create monuments or overcome addictions. But they do not at all affect the underpinnings of the universe. We have been fooled by our own propensity to seek out agency in all things.

The fourth and final most common reason given for the continuation of religion is that humans seek power. The first three reasons all deal with feeling powerless against the workings of the universe and circumstance: death, impermanence, disorder, moral doubt, and non-conscious objects and events. But the fourth reason deals specifically with obtaining power over other humans.

There is no greater threat to man than man himself, and no greater source of fear. Religion offers a means to control those others whom we fear, and a means to mobilize or enslave others so that we might gain more power over them and pursue more power for ourselves. Religion empowers us to tell other people what they should be doing and justifies our violence against them when they do not comply. It empowers people in leadership positions to consolidate their social power not only by telling people what to do but by setting themselves up as the authority on what constitutes right behavior for all other people—usually in some bid to expand their personal or political empire.

In other words, because the first three reasons for religion meet basic emotional needs that cannot be met by a purely rational approach to life, the fourth reason allows those needs to be exploited for personal gain and a feeling of control in a universe over which we truly have no control.

While I respect and empathize with intellectual movements that embrace rationality, I doubt we can move forward as a species until we admit that a purely rational approach will never completely meet our psychological and emotional needs. Not until we accept that some kinds of non-rational experience are necessary to our well-being will we reach a more holistic, all-encompassing way of dealing with the lives we are born into.

Fortunately, we have those means within our grasp. In my life since abandoning the religious indoctrination I endured as a child, I have found ways to give free rein to the non-rational parts of my mind through various forms of art. Through poetry, music, and painting, I have found ways to express, confront, and integrate my irrational thoughts and feelings and the absurdity of human experience so I could feel like a complete human being. I often make art more through intuition and emotion than some kind of logical process.

But I have also found there is a balance between the rational and irrational. Music involves the study of scales and chords and rhythms, and it can often resemble mathematics. Painting involves analysis of techniques and the relationships between colors. Poetry involves studying language and what it takes to convey emotional meaning through words. Every art form has some rational component.

But there are stages in the process of creating art and appreciating art where you need to get into a non-verbal state of mind and allow yourself to be swept up in and overcome by the feeling. A mathematical analysis of a concerto will never completely capture the subjective experience of being moved to tears by hearing the music.

For the past eight years, I have also been writing fiction, and it is much the same. I have spent countless hours as a writer and editor analyzing things such as character arcs, story arcs, prose style, post-modern approaches to storytelling, nuances of punctuation and paragraphs, and how to say the most in the fewest words. But at some point, you need to stop analyzing and just write, to tap into some indefinable place in your imagination and go with the feeling so that the reader can also get swept up in that feeling and experience a story from the inside.

Of all the art forms I’ve explored, fiction might be the one most like religion because it makes order out of a disorderly universe. In fiction, unlike life, everything on the page should happen for a reason. In fiction, every detail matters and is relevant. In fiction, we can create a world in which justice prevails, death is overcome, and everything that happens is imbued with meaning—a world that is not at all like the one we were born into.

Granted, many authors like to subvert those goals to make a point about reality, and I appreciate why they do it. I often do it myself. A dose of reality and unexpected tragedy still makes for a compelling story that says something meaningful about our lives. But overall, I see fiction as imposing a meaningful order on life. Life itself is often pointless beyond the biological imperative to reproduce more life. But fiction can advance any point it wants to communicate. Like religion, it takes the incomprehensibly complex unknown and makes it knowable.

And unless we admit that not everything we humans need is met by rationality and find ways to meet those needs through art, the social progress desired by the rationalism movements will not be achieved.

Why I Am Not an Atheist

18 Monday Apr 2022

Posted by Mars Will Send No More in quarterly report

≈ 3 Comments

Tags

atheism, atheist, God, memoir, reflections, religion

art generated by Midjourney

If you were to ask me, as many people have in the past three decades, if I believe in god, I would say, “No.” When I was a little younger and edgier, I would have said, “Which one?” But if you followed up with, “So you’re an atheist?” I would again say, “No.”

That contradiction might lead you to assume I am agnostic. That would miss the point, because there are all sorts of things I don’t believe in. I do not believe in leprechauns, Santa Claus, or werewolves. But it would be ridiculous to label myself an aleprechaunist, an asantaclausist, or an awerewolfist.

Why would I define and label myself by one singular thing I do not believe? What matters to me is what people do stand for, or believe, or are simply interested in. Classifying myself as an atheist would be defining myself in negative terms, but it would give zero information about what I find important.

I am uninterested in defining people in negative ways about things that are irrelevant to them. I’m interested in knowing what does matter to them, in a positive sense. Telling me you don’t believe in Santa Claus would establish there is one form of nonsense neither of us has an interest in. But it does nothing to identify what common interests we share.

Most people over the age of seven agree with me that Santa Claus does not exist, but many disagree with me on everything from what makes good prose to what makes good government and a good society. The fact that we are all asantaclausists doesn’t matter.

The term “atheist” might do non-believers a disservice. It assumes that a belief in a god is so important that we need to identify those who do not have it. But from my perspective, it is no more important than not believing in the tooth fairy. No fully grown, sane adults define themselves and form social groups based on the fact that they share a disbelief in the tooth fairy. That would be silly and fail to establish any meaningful common ground.

In recent years, I have noticed a tendency among atheists—especially in the younger ones who have only recently liberated themselves from whatever mythology they were indoctrinated with as children—to make two tragic mistakes I often made in my early twenties.

The first mistake is to become as evangelical about atheism as the obnoxious and often dangerously fanatical christians who think they have been tasked with a holy mission to convert other people to their way of thinking. Some people cannot keep their beliefs to themselves and need to wedge them into every conversation. They are often so judgmental about everyone else that only other zealots can enjoy their company. But many young atheists become just as abrasive as the “christian soldiers, marching as to war” that they quite rightly want no part of.

The second and more insidious mistake happens when people who have been raised as devoutly religious abandon their religious beliefs but not their religious way of thinking. I struggled with this in my late teens and early twenties, much to my regret, and I see it all too often in other people. When you are indoctrinated from childhood to be religious, you will often behave in religious ways about new concepts and ideologies you discover, even when the external trappings of your original religion have been discarded.

It’s like the religion has disappeared, but the religious way of being has not. In that state of mind, one can easily get attached to all sorts of other nonsense such as healing crystals or extremist political causes, magical nonsense such as the Carlos Castaneda novels or the Law of Attraction, or even zealotry about certain lifestyle choices.

When a person is raised in extremely religious circumstances but makes the intellectual and moral leap to reject that upbringing, they are left with a void. A significant part of their identity has been erased. What will fill that empty space? Nature abhors a vacuum, so other nonsensical ideas often rush to fill that space. I know it from firsthand experience, and I have no easy solution to overcome it. All I can do is offer a word of caution to those who abandon any religion: You can take the boy out of the church, but it is much more difficult to take the church out of the boy.

I advise young atheists to consider how their popular role models will be remembered in a positive way. Richard Dawkins? An accomplished scientist, brilliant author, and public speaker. Penn Jillette? A stellar magician, speaker, and entertainer. John Cleese and Douglas Adams? Outstanding humorists and writers. Neil deGrasse Tyson? An influential astrophysicist and lecturer. The list goes on. But it’s a positive list, defined not by things these people did not believe in, but by the legacies of their contributions to our lives and culture.

If someone else wants to call themselves an atheist, I don’t mind. But I’ve never felt the label was a good fit for me. Remember me as a writer, editor, poet, musician, or painter. Remember me as the party animal who stripped down to his Jack Daniels boxers and a feathered mask for Mardi Gras. Remember me as a massive geek for comic books and dinosaurs. I don’t care, just so long as my life is defined more by what I cared about and found meaningful, fun, and interesting instead of by things I found irrelevant.

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