Heard this charge before? Think of the reviews for The God Delusion, Harris's End of Faith, and Hitchens' God is Not Great and the "fleas" that pester them. These volleys back and forth are the natural skirmishes in a "culture war." We should expect them. What I am tired of is the allegation by some that we, the "New Atheists," are fundamentalists.
First, so that you know I'm not setting up a straw man, let me get some examples.
From the the blog 7leper:
Not unlike the religious simpletons he claims to disdain, Dawkins sees the world in terms of a battle of Good vs. Evil, cloaked here as Science vs. Religion.
From
The Huffington Post’s R.J. Eskow:
The fundamentalist atheists are an active and highly vocal subset of atheists who object to a great many things, not the least of which is being described as 'fundamentalist atheists.' But here's why I still think it's the right term:
They're dogmatic. Their movement is based on a piece of dogma which can't be challenged without enraging them. It's sociological and historical in nature, not theological, and can be summed up as follows:
"Humans would be better off if religion in all forms was eradicated."
Eskow continues in that vain saying that not only are we dogmatic, but we are also unwilling to entertain new evidence or new research because we assume the answer (religion is bad) and therefore put the cart before the horse; we are “intolerant;” we are “elitist;” we are “authoritarian” about the use of the scientific method; we lack a sense of “the mysterious and beautiful.” Seen any straw men lately? So those are a good set of charges brought against us by a writer from one of the most popular liberal blogs and newsposts on the web. I get their daily updates.
But it’s loaded with errors. I will peruse a three sets of definitions of fundamentalism, characterize them in a way that should seem colloquially acceptable, and then knock it back to show how the term is misapplied. Finally, having done that, I will refute Eskow’s other charges.
Here's how the
OED (subscription required) defines fundamentalism:
a. A religious movement, which orig. became active among various Protestant bodies in the United States after the war of 1914-1918, based on strict adherence to certain tenets (e.g. the literal inerrancy of Scripture) held to be fundamental to the Christian faith; the beliefs of this movement; opp. liberalism and modernism.
b. In other religions, esp. Islam, a similarly strict adherence to ancient or fundamental doctrines, with no concessions to modern developments in thought or customs.
So funda{sm}mentalist, an adherent of fundamentalism; also, an economic or political doctrinaire. Also attrib. or as adj., and transf.
Dictionary.com:
1. (sometimes initial capital letter) a movement in American Protestantism that arose in the early part of the 20th century in reaction to modernism and that stresses the infallibility of the Bible not only in matters of faith and morals but also as a literal historical record, holding as essential to Christian faith belief in such doctrines as the creation of the world, the virgin birth, physical resurrection, atonement by the sacrificial death of Christ, and the Second Coming.
2. the beliefs held by those in this movement.
3. strict adherence to any set of basic ideas or principles: the fundamentalism of the extreme conservatives.
The American Heritage Dictionary:
1. A usually religious movement or point of view characterized by a return to fundamental principles, by rigid adherence to those principles, and often by intolerance of other views and opposition to secularism.
2.
1. often Fundamentalism An organized, militant Evangelical movement originating in the United States in the late 19th and early 20th century in opposition to Protestant Liberalism and secularism, insisting on the inerrancy of Scripture.
2. Adherence to the theology of this movement.
There are five aspects that operate in these definitions.
First, all of the definitions show that fundamentalism is, at its root, defined as a Protestant idea. It does spring from a late-19th and early 20th-century Protestant movement in the U.S. that had as its manifesto, the 1909 tract
The Fundamentals which maintained ideas about beliefs. Second, these beliefs a) stress infallibility of the Bible and b) oppose other more secular principles/belief systems such as modernism or liberalism. Third, there is an element of “return” to something from before, marking it as essentially conservative. Fourth, we can move the rigidity of the second statement to include other religious belief such as Islam so that we can now think of Islamic fundamentalists who hold a literal interpretation of the Koran and think infidels necessarily should have their hands and feet cut off. Fifth, and least common among these definitions, is the possibility of a secular fundamentalism in politics or economics.
It seems that the American Heritage Dictionary’s first definition could be easily expanded to encompass the whole by removing its tail “and opposition to secularism.”:
1. A usually religious movement or point of view characterized by a return to fundamental principles, by rigid adherence to those principles, and often by intolerance of other views.
By removing the end, we leave the gist of the word intact and allow for secular fundamentalist belief.
Here is why I don’t think that
most atheists are fundamentalists and why I don’t think that Ayer, Dawkins, Dennett, Harris, Hitchens, Grayling, Kurtz, Russell, Smith, Stenger, Tabash, or I am a fundamentalist.
At the heart of fundamentalism is a total unwillingness to revise one’s position in the light of new evidence. There is a foregone conclusion going into fundamentalist belief: God and other supernatural beings exist. Most atheists I know, and all of the atheists I’ve listed above, came to the conclusion that the supernatural is incredibly improbable. Based on the rules of evidence we use to guide us through historical inquiry, legal trials, logic, and/or scientific research we find no positive material evidence for the existence of the supernatural.
Here we might be charged with a kind of scientific dogmatism. Tell that to a court of law conducting a murder trial or to those of us who opposed the invasion of Iraq based on faulty allegations regarding uranium yellowcake, faked analysis of aluminum tubes used for rockets and not centrifuges, faked reports about mobile WMD labs, and so on. If you want me to fly in a contraption you’ve built, we better see that it can do it. If you say a malady is caused by a demon, he says a pathogen, she says a genetic malady, and I say it’s psychosomatic, what should we do? Take it on faith that it’s a demon? Of course not. Should I jut believe that X loves me because they say so? Probably not. Their actions will pan that out.
In many things, we can be rigid. Evidence matters and, as Carl Sagan said, “Extraordinary claims require extraordinary evidence.” God and the supernatural are surely such things. And if they are as ubiquitous as we are led to believe by many, then there should be abundant evidence. But there isn’t. I’m ok saying that I don’t know if angels, demons, God, gods, etc. exist. I am also more than comfortable to say that believing at this time that such entities exist is kind of ridiculous given that there is no positive evidence that such things actually exist outside of the following three sets of arguments:
1.
Revelation: Coming to believe through a subjective “flash” or series of such events that something exists or some proposition is true or real. Subjective realizations are so prone to flaws that they need to be corroborated by evidence. I can have a vision that mankind was created by the Flying Spaghetti Monster’s noodly appendage or that tooth decay is caused by illicit sexual desires. The visions’ intensities and my subsequent passions about their experiences have no claim on their veracity other than that I myself have had such visions. Other visions might be true such as when Archimedes had his “Eureka!” moment and he had the brilliant flash of insight. But there’s a reason for that…
2.
Authority: Believing that something is true or real because someone in a position of authority has said so. There are too many instances of authorities either deliberately misleading people – Gulf of Tonkin, invasion of Iraq, Jim Jones – or making errors – John Edwards voted to invade Iraq and Einstein said that quantum theory was junk…both were wrong. Their authority shouldn’t carry much weight. Of course, being social creatures with a fondness for hierarchies, this is hard to enforce.
3.
Tradition: Tradition is also hard to undo because we are social animals who develop socially inertial comfort. But is circumcision good because it’s been around for a long time? That marriage is between a man and a woman because that is how it has always been? Should we believe that the earth is flat or that the earth was created in six days because Christian tradition says so? No. Who cares how it has always been if the way it’s always been that way doesn’t work well or is factually false.
Any of these can be used as compelling rhetoric but they can’t stand alone or even all three together if they are factually false. A great pair of examples of all three working together to make for incredible nonsense are both Scientology (thanks L. Ron Hubbard, your revelations, and your Church of Scientology and its dogmas) or Mormonism (thank you Joseph Smith, your revelations, and your church’s dogmas). Both have
no positive evidence working for their veracity.
So I can take the charge that I am dogmatic if that means that in matters of utility and practicality that evidence and logic matter most. Where religion touches on those areas, I will always question what its reasoning is. Where religious claims come up regarding the nature of the universe, I want the evidence. It’s quite simple.
This does mean that while I am personally tolerant of people believing things for which there is no evidence, that I am quite intolerant of action based on those beliefs. If you believe that pre-marital sex is a sin and that abstinence-only education is the key to solving the problems of pre-marital sex, then I want to see evidence that positively shows that your program will solve the problems we associate with it, namely juvenile pregnancies, pregnancies by the poor, increased abortion rates, and increased STD infections. Ironically we find the opposite. This is a problem.
It is incumbent upon me to call a spade a spade and be both politically and conversationally intolerant of such views. Note though that I don’t mean that you have no right to those views or to fight for those views. But believing that contraception is a sin in sub-Saharan Africa
should be such an embarrassing thing to believe that people should find it untenable when it causes genocide by negligence.
I am able to have my mind opened and am glad to list examples in replies, but suffice it to say that my attitudes and opinions on issues related to industrial agriculture, compulsory education, and human and animal rights have changed in the last year. But all of these took evidence to move me.
I think that Dawkins said this very well in a
rebuttal to his critics:
You’re as much a fundamentalist as those you criticise.
No, please, do not mistake passion, which can change its mind, for fundamentalism, which never will. Passion for passion, an evangelical Christian and I may be evenly matched. But we are not equally fundamentalist. The true scientist, however passionately he may “believe”, in evolution for example, knows exactly what would change his mind: evidence! The fundamentalist knows that nothing will.
As for some of the other charges:
1.
Authoritarianism: Nonsense. Science and skepticism are at their heart anti-authoritarian. The scientific method demands that we spin multiple hypotheses, look down varying lines of evidence, demands attempts at
disproof, not getting wed to an idea simply because it is yours, and of course, being willing to throw out old ideas and practices when better ones come along. It is both democratic because it needs many views and reviews to separate wheat from chaff and it is a meritocracy where ideas supported by evidence win the day, even if that takes decades. Authoritarian systems can handle no such scrutiny. Authoritarian systems are necessarily opaque.
Einstein wrote, as both Jew and scientist, that “[t]hose who today rage against the ideals of reason and individual freedom and who seek by brutal force to bring about a vapid state-slavery are justified in perceiving us as their implacable enemies. History has imposed on us a difficult struggle; but so long as we remain devoted servants of truth, justice, and freedom, we will not only persist as the oldest of living peoples, but will also continue as before to achieve, through productive labor, works that contribute to the ennoblement of humanity.”
2.
Elitism: This is false and true but ultimately a non sequitur that also sets up a false choice based on social judgments. Science, as a method of inquiry, is not beyond the average person the same way that playing football isn’t beyond the average person. Some people will have a greater proclivity for science than others and so form the elite of the scientific community. The same is true of almost every single endeavor from football to music. Does that somehow disqualify it from being good or correct? Of course not. The overwhelming majority of people who love NFL football would be shredded if they played against the Baltimore Ravens with their Saturday pick-up team. It would be ugly. But that doesn’t take away from the beauty, excitement, or entertainment of the game. The same is true of science. Its veracity isn’t dependent on its social quality – it’s dependent on its rigorous methods and analysis.
3.
We lack a sense of beauty and mystery: Bullshit. Just speaking for me, my wife, my best friend Jon, all of the people I have ever heard on
Point of Inquiry, and all of the atheist authors and thinkers I mentioned above, we certainly marvel in beauty and mystery whether it is that we glean from observing the universe or enjoying literature. Hitchens loves the pictures from the Hubble telescope and he’s a literary critic. Dawkins has his “river out of Eden” and was featured on Desert Island Discs (or its British equivalent) and would take Bach’s
St. Matthew’s Passion (it’s religious! OH NO!). Have you heard Stephen Pinker talk about language and play with the Declaration of Independence so that it contains no metaphors? How cool is that? Verdi and Vaughn Williams were atheists. Phillip Pullman has no sense of wonder in
The Golden Compass and Kurt Vonnegut too. I’m a composer. Stephen Jay Gould used gorgeous metaphors to write about evolution. Come on. This is the most absurd straw man I’ve encountered. We love art, music, movies, poetry, and the unknown. It’s ok for us to say, “I don’t know.”
Got that? It’s ok to say “I don’t know.” Maybe one day we will. Maybe not. It’s ok. Knowledge is tentative and conditional. Where the fundamentalist must have her/his desires met and her/his doctrines fulfilled because of the certainty of their beliefs, most of us atheists recognize the fragility of our knowledge and our beliefs, and act accordingly. We will wait for the evidence to come in to move us along.