Jesus and Mo Wednesday

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Is There a God? Find out tonight!

There are still a few tickets available. Email me ASAP.

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Jason Rosenhouse agrees that evolution is a threat to religion

Jason Rosenhouse also read the accommodationist article by Phil Plait [The Creation of Debate] and he also sees the problem.

I argued that, contrary to what Phil Plait believes, evolution is a threat to all superstitious beliefs, including those of theistic evolution creatinists (see my post at: The real war is between rationalism and superstition).

Read Jason Rosenhouse's post at: It’s Not Just Fundamentalist Religion That Has A Problem With Evolution. Here's the important part ....

So, after all, that, let us return to Plait’s argument. He tells us that the problem is too many people perceiving evolution as a threat to their religious beliefs. Indeed, but why do they perceive it that way? Is it a failure of messaging on the part of scientists? Is it because Richard Dawkins or P. Z. Myers make snide remarks about religion? No, those are not the reasons.

It is because these people have noticed all the same problems the scholars of Darwin’s time were writing about. It is because evolution really does conflict with their religious beliefs, but not because of an overly idiosyncratic interpretation of one part of the Bible. It is because the version of evolution that so worried the religious scholars of Darwin’s time, that of a savage, non-teleological process that produced humanity only as an afterthought, is precisely the version that has triumphed among modern scientists. And it is because the objections raised to that version of evolution in the nineteenth century have not lost any of their force today.

So I think the issue is just a tad more complex than Plait suggests. It manifestly is not the case that only the most narrow of fundamentalists has a problem with evolution. Evolution challenges the Bible, refutes the argument from design, exacerbates the problem of evil, and strongly challenges any notion that humanity plays a central role in creation. These are not small points, and Plait needs to acknowledge them.

I hope Phil Plait is listening.

I hope Ken Miller, Francis Collins, and Simon Conway-Morris are listening. They are not on my side in this war.

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The real war is between rationalism and superstition

Phil Plait of Bad Astronomy watched the debate between Bill Nye and Ken Ham. He decided that both of them are wrong because the debate was framed as a war between evolution and religion. Like a long list of accommodationists before him, Phil Plait thinks he has the answer in his post: The Creation of Debate.

I can’t stress this enough. The conflict over the teaching of evolution is based on the false assumption that evolution is antagonistic to religion. This is why, I think, evolution is so vehemently opposed by so many in the United States. The attacks on the specifics of evolution—the claims about irreducibility of the eye, for example, or other such incorrect statements—are a symptom, not a cause. I can talk about how we know the Universe is old until the Universe is substantially older and not convince someone whose heels are dug in. But if we can show them that the idea of evolution is not contrary to their faith, then we will make far, far more progress.

That’s not to say I’ll stop talking about the science itself. That still needs to be discussed! But simply saying science is right and faith is wrong will never, ever fix the problem.

And this won’t be easy. As long as this discussion is framed as “science versus religion” there will never be a resolution. A religious person who doesn’t necessarily think the Bible is literal, but who is a very faithful Christian, will more likely be sympathetic to the Ken Hams than the Bill Nyes, as long as science is cast as an atheistic dogma. For example, on the Catholic Online website, the argument is made that both Ham and Nye are wrong, and casts science as an atheistic venture.

That must change for progress to be made.

This is the classic accommodationist position. Problem is, it's been tried and it doesn't work in the United States. And the reason it doesn't work is that Americans aren't that stupid. They realize that these debates really are about science vs. religion. They know that evolution is, in fact, antagonistic to religion.

Jerry Coyne points this out rather forcibly in his response to Phil Plait. Read Coyne's article: Debate postmortem II: Phil Plait goes all accommodationist. I'll get back to Jerry Coyne in a minute but first let me quote Phill Plait's "solution."

And who should do this? The answer to me is clear: Religious people who understand the reality of science. They have a huge advantage over someone who is not a believer. Because atheism is so reviled in America, someone with faith will have a much more sympathetic soapbox from which to speak to those who are more rigid in their beliefs.

It's possible that "religious people who understand the reality of science" is a very small group and it's even more possible that they will be opposed to science and evolution precisely because they DO understand the reality of science. Plait is probably thinking about Ken Miller and Francis Collins but it's not clear to me that they truly understand what science is telling us. Science is telling us that there's no need for god(s) in order to understand the world around us. Evolution tells us that life has no purpose.

What Phil Plait is saying is that the best people to defend evolution are those who think that there really is a creator god but he/she/it mostly used evolution as a method of creation. In other words, we atheists should rely on theistic evolution creationists to convince other creationists to adopt a somewhat different view of creationism! That probably means we should keep quiet unless we are willing to make the case for one version of supernaturalism. Why would we do that?

That may be acceptable to some people but it misses the point of the conflict as far as many atheists are concerned. Jerry Coyne said it best in response to the accommodationist views of Micheal Ruse some years ago. Coyne's letter, which appeared in Playboy after Ruse's article was published, said ...

[Ruse] fails to grasp the real nature of the conflict. It's not just about evolution versus creationism. To scientists like Dawkins and Wilson, the real war is between rationalism and superstition. [my emphasis, LAM] Science is but one form of rationalism, while religion is the most common form of superstition. Creationism is just a symptom of what they see as the greater enemy: religion. While religion can exist without creationism, creationism cannot exist without religion.

This passage has been widely quoted and I wholeheartedly agree with Coyne's view.¹

For many of us the real war is between rationalism and superstition and the battle over evolution is just a minor skirmish in that war. What this means is that New Atheists are not inclined to recruit people who believe in superstition in order to fight a war against superstition.

That may be acceptable to people like Phil Plait because they're not interested in fighting a war against all forms of superstition, including religion. Instead, they seem content to promote some forms of superstition over others. The accommodationists should not expect all atheists to agree with them and they should acknowledge the fact that many of us think science and religion are incompatible.²

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1. There's some doubt about whether Coyne actually said this in his letter. I'm quoting a second-hand source: Dawkins in The God Delusion.

2. I'm not saying we are correct. I'm just saying that after all these years it's disappointing to see so many accommodationists who just don't get it.

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Chesterton Debate Series: Is There a God?

The Centre for Inquiry Canada is promoting an upcoming debate between Justin Trottier and Philip Cleevely on the topic "Is There a God."

We know the answer but it still promises to be a fun evening. All the cool people will be there. I'm going to be there too. Email me if you want to join us for dinner before the event. I'll invite some of the cool people like Veronica Abbass and Kevin Smith.

CLICK HERE TO REGISTER

At the first event of the series, Fr. Philip Cleevely (Catholic priest and philosophy professor) and Justin Trottier (founder of the Centre for Inquiry Canada) will argue the question, "Is There a God?" The debate will be moderated by Stephen LeDrew (host/commentator of CP24).

Date: Friday, February 7 from 7:00-9:30pm

Venue: Isabel Bader Theatre (Victoria University)
              93 Charles Street West, Toronto

Registration: Limited seating. Tickets cost $10. Click here to register.

Biographies:

Fr. Philip Cleevely, C.O. was born in England in 1966. Educated in English Literature and Philosophy at Oxford and Cambridge Universities (UK) and in Toronto, he joined the Catholic Church in 1989. For years later, he entered a religious community in Birmingham, England called the Oratory of St. Philip Neri. Following theological studies in Rome, he was ordained to the priesthood in 2001. At the beginning of 2011, he transferred permanently to the Oratory community in Toronto, where he teaches Philosophy and Theology at St Philip’s Seminary.

Justin Trottier is Founder and Ambassador for the Centre for Inquiry Canada, an educational charitable organization advancing science and secularism. He is a board member of the Canadian Secular Alliance and a regular spokesperson on church-state separation, skeptical inquiry and fundamental freedoms. He hosts Think Again! TV, appears regularly on the John Oakley Show’s Culture War on AM640 Toronto radio and the Conspiracy Show on Vision TV, and publishes on the National Post’s religion blog. He ran as a candidate in the 2011 Ontario provincial election. With a passion for science education, Justin also hosts The Star Spot, a space sciences themed podcast and radio show

After-party:
After the event, all of our atheist, freethinking, and skeptical members, guests and friends are invited to join us at:

Gabby’s Bar & Grill
192 Bloor Street West
Toronto
ON M5S 1T8

Keep the discussion going on our Facebook Page.

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Clergy discuss the relationship between science and religion

The Clergy Letter Project is sponsoring the 9th annual "Evolution Weekend" on February 7-0 2014. This is a weekend where clergy talk to their congregations about science and evolution. Here's how they describe the event ...

Evolution Weekend is an opportunity for serious discussion and reflection on the relationship between religion and science. An ongoing goal has been to elevate the quality of the discussion on this critical topic, and to show that religion and science are not adversaries. Rather, they look at the natural world from quite different perspectives and ask, and answer, different questions.

Maybe it's just me, but I thought that "serious discussion and reflection" means that all aspects of the conflict between science and religion would be considered. This includes the possibility that the conflict is very real and cannot be accommodated.

I was wrong. If you are a member of the Clergy Letter Project your mind is already made up.

Because religion and science use different methodologies to understand the world, and because religion and science ask very different questions, there is no reason to view them in conflict. One important facet of Evolution Weekend 2014, therefore, is to explore the questions each ask and to examine the different ways of knowing embodied in each.

There's not going to be any serious discussion about different ways of knowing and which ones are successful.

One of the most important lessons of science is that life evolved from simple primitive organisms over a period of at least three billion years. The history of life can be fully explained by natural causes without any need for miracles or divine intervention. We have learned that the evolution of life on this insignificant planet, in an ordinary galaxy, in a vast universe, has no purpose or goal.

There aren't many religions that can accommodate those facts.

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[Hat Tip: Panda's Thumb]

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What do Intelligent Design Creationists believe?

It's always difficult to pin down an intelligent design creationist. They demand detailed "naturalistic" explanations of everything before they will accept them but, on the other hand, they won't ever give you their explanation. For example, we know they have doubts about the evolution of bacterial flagella but have you ever heard them describe their hypothesis? Like who made the first flagellum? When? Why?

It's also difficult to tell the difference between the various creationist cults. Clearly there are Young Earth Creationists who support the Intelligent Design Creationist movement but sometimes the IDiots say that YEC is inconsistent with Intelligent Design Creationism. Isn't that strange?

Most IDiots define their movement in very broad terms but they get really upset with Theistic Evolution Creationists. Apparently, you can't believe in theistic evolution and still be an IDiot. Who knew?

Now Granville Sewell comes to the rescue by describing what Intelligent Design Creationists actually believe [Granville Sewell: Intelligent design shouldn't be dismissed]. A link was posted on Uncommon Descent under the title "Introduction to ID."

Here's the important part of Sewell's article.

So what do ID proponents believe?

Perhaps the best way to answer this question is to state clearly what you have to believe to not believe in intelligent design. Peter Urone, in his 2001 physics text "College Physics" writes, "One of the most remarkable simplifications in physics is that only four distinct forces account for all known phenomena."

The prevailing view in science today is that physics explains all of chemistry, chemistry explains all of biology, and biology completely explains the human mind; thus physics alone explains the human mind and all it does. This is what you have to believe to not believe in intelligent design, that the origin and evolution of life, and the evolution of human consciousness and intelligence, are due entirely to a few unintelligent forces of physics.

Thus you must believe that a few unintelligent forces of physics alone could have rearranged the fundamental particles of physics into computers and science texts and jet airplanes.

Contrary to popular belief, to be an ID proponent you do not have to believe that all species were created simultaneously a few thousand years ago, or that humans are unrelated to earlier primates, or that natural selection cannot cause bacteria to develop a resistance to antibiotics.

If you believe that a few fundamental, unintelligent forces of physics alone could have rearranged the basic particles of physics into Apple iPhones, you are probably not an ID proponent, even if you believe in God. But if you believe there must have been more than unintelligent forces at work somewhere, somehow, in the whole process: congratulations, you are one of us after all!

This is a very broad definition. If you believe in God then you pretty much have to be an IDiot unless you are a strict deist. Every single religious person that I know believes that "there must have been more than unintelligent forces at work somewhere, somehow, in the whole process."¹ Therefore, every Roman Catholic and every evangelical Christian is an IDiot, according to Granville Sewell. This includes Ken Miller and Francis Collins. In fact, it includes every religious scientist.

Not bad, eh?

For the record, I do not "believe" that " ... a few fundamental, unintelligent forces of physics alone could have rearranged the basic particles of physics into Apple iPhones." I think it's the most reasonable explanation. I don't know of any other explanation that is supported by evidence.

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1. Yes, I know about atheist Buddhists. That doesn't count as a "religion" in my book.

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Science vs religion in the Princeton Guide to Evolution

The Princeton Guide to Evolution is a collection of 107 articles on various aspect of evolution. The editors felt they should address the obvious conflict between evolution/science and religion. There are at least five different approaches they could have taken.

1. An atheist perspective on the incompatibility of evolution/science and religion. Richard Dawkins or Jerry Coyne would be good choices.
2. An atheist perspective on the compatibility of science and religion (the accommodationist view). Michael Ruse or Nick Matzke are obvious choices.
3. A theist view of the incompatibility of evolution and religion. Phillip Johnson could have explained this view but so could a number of other creationists.
4. A theist explanation of the compatibility of evolution/science as long as they stick to their proper magisteria. Francis Collins, Ken Miller, and several other religious scientists could present their case.
5. The editors could have published four articles representing the main viewpoints or commissioned a single article that would have covered all the angles.

The big advantage of an atheist perspective is that it fairly represents the views of a majority of evolutionary biologists. Having a theist write the article would not be as fair. I think we can all agree that option #5 is by far the best choice.

Before reading any further, take a minute to decide what you would do if you were the editors of The Princeton Guide to Evolution.

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Elliott Sober illustrates (inadvertently) the problem of definitions

One of the problems in most debates and discussions in the problem of definitions. It's common for two opponents to end up talking past one another because they don't agree on what they are arguing about. That's why an important component of critical thinking is to define your terms so that everyone knows what you are defending (or attacking).

But there's more. If you are going to be a good critical thinker, then you have to be aware of other points of view. If there are other, equally valid, definitions out there then you MUST acknowledge them and incorporate them into your argument. You can't, for example, just make up your own definition of words like "noncoding," "junk," or "function," and declare that you are right. Since you know that there are other definitions out there, you are obliged to show why YOUR definition is the only correct one. That's a crucial part of the debate.

If you don't even know that there are other valid definitions then you are not an expert and you should not be pretending to be an authority on the subject. This is why I object to people who argue against the Central Dogma of Molecular Biology without understanding what Francis Crick actually said.

Let's look at a video of Elliott Sober lecturing on "Some Questions for Atheists to Think About." He begins by asking the members of his audience whether they are atheists or agnostics. Apparently, most members of the audience are atheists and ony a few are agnostics.

Next, he defines his terms ...

Theism = God exists
Atheism = God does not exist
Agnosticism = We don't know whether God exists

The lecture is about something called "evidentialism." Elliott Sober claims that the following proposition is true ...

For any proposition, you should believe it only if you have evidence that it is true and you should disbelieve it only if you have evidence that it is false.

He then goes on to show that we can never have evidence that God does not exist. Therefore, "If 'God exists' is untestable, you ought not to be an atheist. You should be an agnostic."

He suggests that all the atheists in the audience should become agnostics because of evidentialism. If I had been in the audience, I would have pointed out that MY definition of atheist is that an atheist is someone who doesn't believe in god(s). My definition is such a common definition that it's part of the Wikipedia article on Atheism. Since I do not need "evidence" to not believe in something, I'll remain an atheist, thank-you very much. My position is perfectly consistent with the proposition about evidentialism.

Here's the problem. Elliott Sober is a prominent philosopher. Doesn't he realize that his argument relies entirely on his definition of "atheism"? Doesn't he realize that his argument is completely useless if an atheist is simply someone who doesn't buy into the God delusion? This sort of thing makes me livid and it makes me wonder whether there's something seriously wrong with modern philosophy.¹

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1. I am not suggesting that Sober's definition is wrong. He should not be ignoring the fact that many members of his audience don't agree with his definition and that's why they are atheists.

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Time magazine's person of the year is Pope what's-his-name! WTF?

It's hard to think of anyone who's more irrelevant to my life or the life of my friends and neighbors. Time has also become irrelevant. PZ Myers asks: Seriously, Time magazine?. Hemant Mehta says, Pope Francis Named Time’s Person of the Year, Despite Not Changing the Direction of the Church. What were the editors of Time thinking? You have to wonder whether this isn't some kind of sick joke.

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Have you ever seen the Grand Canyon? Did it make you believe in god?

Last year we took a helicopter ride to the Grand Canyon [The Magic Canyon Ride ]. None of us converted to Christianity or any other religion.

We may be the exception. According to Time magazine, "It’s hard to be an atheist when you’re looking at the Grand Canyon."

See what Friendly Atheist has to say about this: Time Magazine Says ‘There Are No Atheists at the Grand Canyon,’ Claims that ‘Awe Equals Religion’.

My son and daughter-in-law took a mule ride down into the Grand Canyon. I don't think they were converted either.

Are there any former atheists out there who were converted by the Grand Canyon? Which god(s) did you choose?

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What do you think of Brian Pallister's statement?

Brian Pallister is the leader of the Progressive Conservative Party of Manitoba. Here's a statement he made the other day. I'm not particularly offended by what he say about atheists. I think it demonstrates that he is really stupid and probably should have kept his mouth shut but that's actually good for secularism, no? It's pretty clear that he doesn't know any atheists, or, even more likely, none of of the atheists he knows want to tell him that they are nonbelievers.

… I wanted to wish everyone a really really Merry Christmas, Happy Hannukah, all the holiday… all you infidel atheists out there, I want to wish you the very best, also. I don’t know what you celebrate during the holiday season — I myself celebrate the birth of Christ — but it’s your choice, and I respect your choice. If you wish to celebrate nothing and just get together with friends, that’s good, too. All the best.

(I think I understand why his parents gave their farm to his brother. )

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[Hat Tip: Friendly Atheist]

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Atheist Freethinkers Support the Quebec Charter of Values ... with Reservations

There's a debate going on in Canada over the so-called "Charter of Values" proposed by the government of Quebec. The fact that the governing party is a separatist party (Parti Québécois) makes the debate much more interesting. (That's Premier Pauline Marois in the photo below.)

The main issue concerns how public servants present themselves to the public. The new law proposes to ban outward signs of religion on the grounds that public servants should represent a secular government. What this means in practice is that Sikh men won't be allowed to wear turbans and kirpas and Muslim women won't be allowed to wear hijabs or niqabs. Christians can't wear large crosses. Atheists can't wear a large red letter "A" on their lapel.

Opinion in Quebec is pretty evenly divided but most of the rest of Canada sees this (mostly incorrectly) as an infringement on fundamental rights and freedoms.

Atheist groups are struggling with this issue. Here's what the Atheist Freethinkers say in today's press release: The Quebec Charter of Values: A major advance towards secularism.

Montreal, 17th September 2013 — Atheist Freethinkers (LPA-AFT), an association which promotes secularism and supports the rights of atheists, welcomes the intention of the government of Quebec to adopt a so-called Charter of Values which would formally establish the secular status of the Quebec state. The project is outlined on its website www.nosvaleurs.gouv.qc.ca.

The proposed Charter would formally declare separation of religion and state, the religious neutrality of the state and the secular nature of its institutions. It would impose an ethics of restraint and religious neutrality for public servants. It would prohibit obvious religious symbols in the public service. And it would establish clear guidelines for so-called “reasonable” accommodations. Furthermore, it would make it mandatory for any client of public services to have one’s face uncovered in order to be served. All of these measures go in the direction of formalizing the secular nature of the state and assuring the independence and autonomy of the state from religion. This is very good news.

However, like most who support the proposed Charter, we do so with some reservations. Firstly, the title “Quebec Charter of Values” is very badly chosen. What Quebec requires is a Charter of Secularism, a charter which expresses values which have universal, human import, the values of the Enlightenment.

Secondly, it has not been proposed that the large crucifix be removed from the wall of the Quebec National Assembly in Quebec City. This object was installed there in 1936 by the Duplessis government of the day, with the aim of consecrating its alliance with the Catholic Church. If the crucifix is a “Quebec value,” it represents the worst possible value in this context. Its presence in the most important venue of the Quebec state is a blatant violation of secularism, a glaring symbol of non-secularism! The Charter should stipulate its removal – to a museum for instance. To leave it in place would be totally inconsistent and expose the authors of the Charter to charges of hypocrisy. However, it is important to realize that keeping the crucifix in the National Assembly is not explicitly stipulated in the proposed Charter. In fact, this crucifix is not even mentioned there.

Thirdly, the proposed ban on state employees wearing religious symbols while on duty has been poorly formulated. The plan is to include an official dress code in the Charter of Rights and Freedoms. However, this Charter is a quasi-constitutional document and should stipulate only the principle that public servants must exercise restraint – so that public services remains neutral with respect to religion – and establish a mechanism for the implementation of this principle. The dress code and other aspects of the behaviour of public servants belong to the implementation of this principle and should not be included in the Charter of Rights and Freedoms itself. In that way, the details and timing of the implementation would remain open to democratic debate.

The draft Charter was released barely a week ago and we continue to study it. Other aspects of the project may require critical analysis. Moreover, a completely secular charter would include several provisions not included in the announced project – such as cutting public funding to private religious schools; banning prayer at municipal council meetings; banning prayer rooms in government buildings; ending religious accommodations granted for ritual slaughter of animals; prohibiting mutilation of the human body without valid medical reasons and without the consent of the adult concerned; withdrawal of the Ethics and Religious Culture program from public schools; and removal of tax incentives to religious institutions and members of religious orders. These omissions remain to be addressed.

The organization Atheist Freethinkers commends the government for its courage. We note that the government is not responsible for the inflammatory and demagogic excesses of the exaggerated political opposition that arose against its attempt at secularization, even if such excesses could have easily been predicted. This project is not an exercise in identity politics. The numerous accusations of intolerance, xenophobia and even racism are extremely dishonest and even defamatory. Nevertheless, the government could have prevented the worst and minimized the damage by avoiding any measure which the opposition might use as an excuse. Excluding religious symbols is necessary in order to ensure not only the religious neutrality of the public service but also the perception of neutrality. By the same token, the government must not only avoid identity politics but also the perception of such politics. If the proposed Charter had specified the removal of the crucifix from the National Assembly, if its authors had chosen a title with more universal scope, if the plan for gradual removal of religious symbols had been better presented, then the intellectual vacuity of the opposition would have been obvious and that opposition would have been greatly defused.

Despite our reservations, we support the proposed Charter. It could serve as a model for other Canadian provinces and jurisdictions, each adapting the Charter appropriately and provided of course that the model is improved upon – in particular by avoiding the failings discussed above.

As atheists, we greatly value freedom of religion because atheists and apostates are often among the first victims when that freedom is violated. We know that freedom of religion is incomplete or even hollow if it does not include freedom from religion. Thus secularism is important not only for us as atheists but also for believers: it is essential that public institutions, i.e. state institutions, be independent of any religion and, at the same time, that total freedom to practice the religion of one’s choice, or to practice none, be protected in the private sphere and in the public sphere outside of such institutions.

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What Is Humanism?

What the heck is humanism? The short answer is ... I have no idea.

If someone tells me they're a humanist then I can guess that they have some kind of ethical standards that have nothing to do with religion but that's about all I can guess. They might as well have told me that they are an atheist and leave it at that.

Are humanists socialists? Do they all favor socialized medicine and support unions? Do they oppose the death penalty? Are they in favor of gun control and abortion on demand? Do humanists oppose the American war in Afghanistan? Did they support the invasion of Iraq?

Are humanists willing to vote for a Republican or a Conservative? How about a Communist? Do all humanists think gay marriage should be legal? Would they legalize prostitution and pornography? Would they legalize drugs like cocaine and marijuana? How do they feel about euthanasia?

Do humanists support a public school system or are some in favor of vouchers and private schools? Do they all have the same position on immigration? on welfare?

I don't know the answer to any of these questions. I don't know what it means to be a humanist.

Hermant Mehta thinks that Humanism tells us what he believes. Watch this video to see what that means.


Still confused? Go to the American Humanist Association website and you'll be even more confused. Read the Humanist Manifesto and the essays by Fred Edwords. They don't answer any of the questions I asked.

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Religious Affiliation in Canada

The results of the 2011 Canadian census are beginning to appear. Indi at Canadian Atheist has prepared a nifty pie chart showing that 63.7% of the population identifies themselves as Christians [2011 National Household Survey religion results].

In second place, at 23.9%, are those who say they have no religion. We know that many of the "nones" will not call themselves "atheists" but they might as well be.

The take-home lesson is that almost 24% of Canadians are not religious. That's up from 16.5% in 2001. Times they are a -changin.

The question on the census was ...

22. What is this person’s religion?

Indicate a specific denomination or religion even if this person is
not currently a practising member of that group.

For example, Roman Catholic, Ukrainian Catholic, United Church,
Anglican, Lutheran, Baptist, Greek Orthodox, Jewish, Islam, Buddhist,
Hindu, Sikh, etc.

Specify one denomination or religion only __________

No religion __________

I think you can see why nonbelievers may be somewhat higher than the numbers indicate.

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"The Unbelievers" Is Coming!

Lawrence Krauss says on Facebook ...

six days and counting till the World Premiere of The Unbelievers at Hotdocs International Film Festival in Toronto. An extra screening of the film just added. Stay tuned after that for announcements.

We're going on May 1st. Why not join us?

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Ask an Atheist Day

This National Ask An Atheist Day in the USA. It's sponsored by the Secular Student Alliance and supported by the Center for Inquiry.

Canadians can participate as well. Ask me anything ...

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Responding to 21st Century Atheism

I'm going to a meeting (Responding to 21st Century Atheism) on Saturday, April 13. Are you going?

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Not Believing in God(s) Is Terrible and Utterly Tragic

Imagine a typical¹ citizen of a country in Western Europe. She doesn't believe in god(s) and neither did her parents or grandparents. How should she feel? Should she be depressed and overcome with a sense of hopelessness because there are no god(s) to save her?

Yes, according to Damon Linker who recently reviewed a book by A.C. Grayling [Where are the honest atheists? ]. The subtitle is: "That godlessness might be both true and terrible is something that the new atheists refuse to entertain."

Hmmm ... he's right about that. I haven't entertained the notion that not believing in imaginary beings might be "terrible." Why should I? Here's his answer ...
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Former Canadian Senator Pat Carney Has Trouble Getting Along with Atheists

Last Sunday (March 3, 2013) CBC radio aired a discussion on "Does religion have a place in public life?" The host was Rex Murphy. You can listen to the entire thing at: Does religion have a place in public life?.

I want to draw your attention to a segment where former Canadian Senator Pat Carny talks about her esperience with atheists. (Carney was a cabinet minister under Prime Minister Brian Mulroney.) The excerpt is embedded below. If it doesn't work, click on Pat Carney MP3.

Here how she begins ...

... you're debating the wrong question. It's not the role of religion in public institutions. it's the difficulty of being a person of faith working with people who haven't any ... any religion. And I'm speaking as someone with 27 years in parliament ...

It gets worse. She claims that atheists simply don't share her values, such as the Golden Rule, therefore you can't find common ground when trying to make policy.

All I can say is that it's a damn good thing she doesn't live in Western Europe because those secular societies clearly don't exhibit any of the values she holds so dear.

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[Hat Tip: Thanks to Tony Burns for preparing the audio excerpt.]

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