John Gray
The Guardian
March 3, 2015
In itself, atheism is an entirely negative position. In pagan Rome, “atheist” (from the Greek atheos) meant anyone who refused to worship the established pantheon of deities. The term was applied to Christians, who not only refused to worship the gods of the pantheon but demanded exclusive worship of their own god. Many non-western religions contain no conception of a creator-god – Buddhism and Taoism, in some of their forms, are atheist religions of this kind – and many religions have had no interest in proselytising. In modern western contexts, however, atheism and rejection of monotheism are practically interchangeable.
Roughly speaking, an atheist is anyone who has no use for the concept of God – the idea of a divine mind, which has created humankind and embodies in a perfect form the values that human beings cherish and strive to realise. Many who are atheists in this sense (including myself) regard the evangelical atheism that has emerged over the past few decades with bemusement. Why make a fuss over an idea that has no sense for you? There are untold multitudes who have no interest in waging war on beliefs that mean nothing to them. Throughout history, many have been happy to live their lives without bothering about ultimate questions. This sort of atheism is one of the perennial responses to the experience of being human.
As an organised movement, atheism is never non-committal in this way. It always goes with an alternative belief-system – typically, a set of ideas that serves to show the modern west is the high point of human development. In Europe from the late 19th century until the second world war, this was a version of evolutionary theory that marked out western peoples as being the most highly evolved. Around the time Haeckel was promoting his racial theories, a different theory of western superiority was developed by Marx. While condemning liberal societies and prophesying their doom, Marx viewed them as the high point of human development to date. (This is why he praised British colonialism in India as an essentially progressive development.) If Marx had serious reservations about Darwinism – and he did – it was because Darwin’s theory did not frame evolution as a progressive process.
The predominant varieties of atheist thinking, in the 19th and early 20th centuries, aimed to show that the secular west is the model for a universal civilisation. The missionary atheism of the present time is a replay of this theme; but the west is in retreat today, and beneath the fervour with which this atheism assaults religion there is an unmistakable mood of fear and anxiety. To a significant extent, the new atheism is the expression of a liberal moral panic.
Harris’s militancy in asserting these values seems to be largely a reaction to Islamist terrorism. For secular liberals of his generation, the shock of the 11 September attacks went beyond the atrocious loss of life they entailed. The effect of the attacks was to place a question mark over the belief that their values were spreading – slowly, and at times fitfully, but in the long run irresistibly – throughout the world. As society became ever more reliant on science, they had assumed, religion would inexorably decline. No doubt the process would be bumpy, and pockets of irrationality would linger on the margins of modern life; but religion would dwindle away as a factor in human conflict. The road would be long and winding. But the grand march of secular reason would continue, with more and more societies joining the modern west in marginalising religion. Someday, religious belief would be no more important than personal hobbies or ethnic cuisines.
Today, it’s clear that no grand march is under way. The rise of violent jihadism is only the most obvious example of a rejection of secular life. Jihadist thinking comes in numerous varieties, mixing strands from 20th century ideologies, such as Nazism and Leninism, with elements deriving from the 18th century Wahhabist Islamic fundamentalist movement. What all Islamist movements have in common is a categorical rejection of any secular realm. But the ongoing reversal in secularisation is not a peculiarly Islamic phenomenon.
The resurgence of religion is a worldwide development. Russian Orthodoxy is stronger than it has been for over a century, while China is the scene of a reawakening of its indigenous faiths and of underground movements that could make it the largest Christian country in the world by the end of this century. Despite tentative shifts in opinion that have been hailed as evidence it is becoming less pious, the US remains massively and pervasively religious – it’s inconceivable that a professed unbeliever could become president, for example.
For secular thinkers, the continuing vitality of religion calls into question the belief that history underpins their values. To be sure, there is disagreement as to the nature of these values. But pretty well all secular thinkers now take for granted that modern societies must in the end converge on some version of liberalism. Never well founded, this assumption is today clearly unreasonable. So, not for the first time, secular thinkers look to science for a foundation for their values.
It’s probably just as well that the current generation of atheists seems to know so little of the longer history of atheist movements. When they assert that science can bridge fact and value, they overlook the many incompatible value-systems that have been defended in this way. There is no more reason to think science can determine human values today than there was at the time of Haeckel or Huxley. None of the divergent values that atheists have from time to time promoted has any essential connection with atheism, or with science. How could any increase in scientific knowledge validate values such as human equality and personal autonomy? The source of these values is not science. In fact, as the most widely-read atheist thinker of all time argued, these quintessential liberal values have their origins in monotheism.
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